ACCA 


1904-1906 


SOME  ANSWERED  QUESTIONS 


SOME  ANSWERED  QUESTIONS 


COLLECTED    AND    TRANSLATED    FROM   THE   PERSIAN 

OF 

'ABDU'L-BAHA 

I! 

BY 

LAURA   CLIFFORD    BARNEY 


PHILADELPHIA 

J.    B.    LIPPINCOTT   COMPANY 

LONDON:  KEGAN  PAUL,  TRENCH,  TRUBNER  &  CO.  LTD. 

1908 

All  rights  reserved 


AJ3 


H0FFITT. 


Edinburgh  :  T.  and  A.  COBSTAJJLIS,  Printera  to  His  Majesty 


INTRODUCTION 

'I  HAVE  given  to  you  my  tired  moments/  were  the 
words  of  'Abdu'1-Baha 1  as  he  rose  from  table  after 
answering  one  of  my  questions. 

As  it  was  on  this  day,  so  it  continued ;  between  the 
hours  of  work,  his  fatigue  would  find  relief  in  renewed 
activity ;  occasionally  he  was  able  to  speak  at  length ; 
but  often,  even  though  the  subject  might  require 
more  time,  he  would  be  called  away  after  a  few 
moments ;  again,  days  and  even  weeks  would  pass,  in 
which  he  had  no  opportunity  of  instructing  me.  But 
I  could  well  be  patient,  for  I  had  always  before  me 
the  greater  lesson— the  lesson  of  his  personal  life. 

During  my  several  visits  to  Acca,  these  answers 
were  written  down  in  Persian  while  'Abdu'1-Baha  spoke, 
not  with  a  view  to  publication,  but  simply  that  I 
might  have  them  for  future  study.  At  first  they 
had  to  be  adapted  to  the  verbal  translation  of  the 
interpreter;  and  later,  when  I  had  acquired  a  slight 
knowledge  of  Persian,  to  my  limited  vocabulary.  This 
accounts  for  repetition  of  figures  and  phrases,  for  no 

1  ' Abdu'1-Baha  is  the  great  teacher  of  Bahaism.  He  is  also  known, 
and  especially  in  Syria,  under  the  name  of  Abbas  Efendi.  For  further 
information  see  article  on  Bahaism,  page  vii. 


184831 


vi  SOME  ANSWERED  QUESTIONS 

one  has  a  more  extensive  command  of  felicitous  ex- 
pressions than  'Abdu'1-Baha.  In  these  lessons  he  is 
the  teacher  adapting  himself  to  his  pupil,  and  not  the 
orator  or  poet. 

This  book  presents  only  certain  aspects  of  Bahaism, 
which  is  universal  in  its  message,  and  has  for  each 
questioner  the  answer  suited  to  his  especial  develop- 
ment and  needs. 

In  my  case  the  teachings  were  made  simple,  to 
correspond  to  my  rudimentary  knowledge,  and  are 
therefore  in  no  way  complete  and  exhaustive,  as  the 
Table  of  Contents  may  suggest — the  Table  of  Contents 
having  been  added  merely  to  indicate  the  subjects 
treated  of.  But  I  believe  that  what  has  been  so 
valuable  to  me  may  be  of  use  to  others,  since  all 
men,  notwithstanding  their  differences,  are  united  in 
their  search  for  reality;  and  I  have  therefore  asked 
'Abdul-Baha's  permission  to  publish  these  talks. 

Originally  they  were  not  given  in  any  special  order, 
but  have  now  been  roughly  classified  for  the  con- 
venience of  the  reader.  The  Persian  text  has  been 
closely  followed,  at  times  even  to  the  detriment  of 
the  English,  a  few  alterations  being  made  in  the 
translation  merely  where  the  literal  rendering  seemed 
too  involved  and  obscure ;  and  the  interpolated  words, 
required  to  make  the  meaning  clearer,  have  not  been 
indicated  in  any  way  in  order  to  avoid  the  too  frequent 
interruption  of  the  thought  by  technical  or  explanatory 
signs.  Also  many  of  the  Persian  and  Arabic  names 


INTRODUCTION  vii 

have  been  written  in  their  simplest  form  without 
strictly  adhering  to  a  scientific  system  which  would 
be  confusing  to  the  average  reader.  Only  the  unavoid- 
able notes  have  been  given  in  this  first  edition,  in  order 
that  the  demand  for  publication  may  be  satisfied 
without  further  delay.1 

LAURA  CLIFFORD  BARNEY. 
May  1907. 


1  The  Persian  text  of  'Some  Answered  Questions,'  under  the  title 
of  An-Nuru'l-'Abha  fl  Mufawadat  'Abdu'l-Baha,  will  be  published 
shortly  by  Kegan  Paul,  Trench,  Triibner  &  Co.,  Ltd. 

A  French  translation  by  M.  Hippolyte  Dreyfus,  under  the  title  of 
Lea  Lemons  de  Saint- Jean-d' Acre,  is  published  by  Ernest  Leroux, 
28  Rue  Bonaparte,  Paris. 


For  the  information  of  those  who  know  little  or  nothing  of 
Bahaism,  I  give  the  following  account  translated  from  the  Encyclo- 
peedia  of  Larousse  : — 

'Bahaium:  the  religion  of  the  disciples  of  Bahaullah,  an  outcome 
of  £abism.—Uirza,  Husain  'Ali  Nuri  Bahaullah  was  born  at  Tihran 
in  1817  A.D.     From  1844  he  was  one  of  the  first  adherents  of  the 
Bab,  and  devoted  himself  to  the  pacific  propagation  of  his  doctrine 
in  Persia.      After  the  death  of  the  Bab  he  was,  with  the  principal 
Babis,  exiled  to  Baghdad,  and  later  to  Constantinople  and  Adrianople, 
under  the  surveillance  of  the  Ottoman  Government.    It  was  in  tl 
latter  city  that  he  openly  declared  his  mission.    He  was  "He  whom 
God  would   make  manifest,"  whom  the  Bab  had  announced  in  h 
writings,  the  great  Manifestation  of  God,  promised  for  the  last  days ; 
and  in  his  letters  to  the  principal  Rulers  of  the  States  of  Europe  he 
invited  them  to  join  him  in  establishing  religion  and  universal [peace. 
From  this  time,  the  Babis  who  acknowledged  him  became  Bahais 
The  Sultan  then  exiled  him  (1868  A.D.)  to  Acca  m  Palestm e  where 
he  composed  the  greater  part  of  his  doctrinal  wor ks,  and  where  he 
died  in  1892  A.D.   (May  29).     He  had  confided  to  his  son     Abb 
Efendi  'Abdu'l  Baha,  the  work  of  spreading  the  religion >  and  • 
tinuing  the  connection  between  the  Bahais  of  all  parts  of  the  world. 


viii          SOME  ANSWERED  QUESTIONS 

In  point  of  fact,  there  are  Bahais  everywhere,  not  only  in  Muham- 
madan  countries,  but  also  in  all  the  countries  of  Europe,  as  well  as 
in  the  United  States,  Canada,  Japan,  India,  etc.  This  is  because 
Baha'u'llah  has  known  how  to  transform  Babism  into  a  universal 
religion,  which  is  presented  as  the  fulfilment  and  completion  of  all 
the  ancient  faiths.  The  Jews  await  the  Messiah,  the  Christians  the 
return  of  Christ,  the  Muslims  the  Mahdi,  the  Buddhists  the  fifth 
Buddha,  the  Zoroastrians  Shah  Bahram,  the  Hindus  the  reincarna- 
tion of  Krishna,  and  the  Atheists — a  better  social  organisation  ! 
Baha'u'llah  represents  all  these,  and  thus  destroys  the  rivalries  and 
the  enmities  of  the  different  religions;  reconciles  them  in  their 
primitive  purity,  and  frees  them  from  the  corruption  of  dogmas  and 
rites.  For  Bahaism  has  no  clergy,  no  religious  ceremonial,  no  public 
prayers ;  its  only  dogma  is  belief  in  God  and  in  His  Manifestations 
(Zoroaster,  Moses,  Jesus,  etc.,  Baha'u'llah).  The  principal  works  of 
Baha'u'llah  are  the  Kitabu'l-Iqan,  the  Kitabu'l-Aqdas,  the  Kitabu'l- 
Ahd,  and  numerous  letters  or  tablets  addressed  to  sovereigns  or 
to  private  individuals.  Ritual  holds  no  place  in  the  religion,  which 
must  be  expressed  in  all  the  actions  of  life,  and  accomplished  in 
neighbourly  love.  Every  one  must  have  an  occupation.  The  educa- 
tion of  children  is  enjoined  and  regulated.  No  one  has  the  power  to 
receive  confession  of  sins,  or  to  give  absolution.  The  priests  of  the 
existing  religions  should  renounce  celibacy,  and  should  preach  by 
their  example,  mingling  in  the  life  of  the  people.  Monogamy  is 
universally  recommended,  etc.  Questions  not  treated  of  are  left  to 
the  civil  law  of  each  country,  and  to  the  decisions  of  the  Baitu'l-'Adl, 
or  Houses  of  Justice,  instituted  by  Baha'u'llah.  Respect  towards 
the  Head  of  the  State  is  a  part  of  respect  towards  God.  A  universal 
language,  and  the  creation  of  tribunals  of  arbitration  between  nations, 
are  to  suppress  wars.  "  You  are  all  leaves  of  the  same  tree,  and 
drops  of  the  same  sea,"  Baha'u'llah  has  said.  Briefly,  it  is  not  so 
much  a  new  religion  as  Religion  renewed  and  unified,  which  is  directed 
to-day  by  'Abdu'1-Baha.'— (Nouveau  Larousse  Illustrt,  supplement, 
p.  66.) 


CONTENTS 
PART  I 

ON   THE   INFLUENCE  OF  THE   PROPHETS   IN 
THE  EVOLUTION  OF  HUMANITY 

PAGE 

I.  NATURE  is  GOVERNED  BY  ONE  UNIVERSAL  LAW,     .       .  3 

ii.  PROOFS  AND  EVIDENCES  OF  THE  EXISTENCE  OF  GOD,      .  5 

in.  THK  NEED  OF  AN  EDUCATOR, 8 

rv.  ABRAHAM, 14 

v.  MOSES, 17 

vi.  CHBIST, 20 

vii.  MUHAMMAD, 22 

.vin.  THE  BAB, 30 

ix.  BAHA'U'LLAH, .32 

x.  TRADITIONAL  PROOFS  EXEMPLIFIED  FROM  THE  BOOK  OF 

DANIEL, 43 

xi.  COMMENTARY    ON    THE    ELEVENTH    CHAPTER    OF   THE 

REVELATION  OF  ST.  JOHN,   , 53 

xii.  COMMENTARY  ON  THE  ELEVENTH  CHAPTER  OF  THE  BOOK 

OF  ISAIAH, 72 

xin.  COMMENTARY    ON     THE    TWELFTH    CHAPTER    OF    THE 

REVELATION  OF  ST.  JOHN 77 

ix 


SOME  ANSWERED  QUESTIONS 

PAGE 

xiv.  SPIRITUAL  PROOFS, 83 


xv.  TRUE  WEALTH, 


PART    II 

SOME  CHRISTIAN  SUBJECTS 

xvi.  OUTWARD  FORMS  AND  SYMBOLS   MUST   BE   USED  TO 

CONVEY  INTELLECTUAL  CONCEPTIONS,    ...        95 

xvii.  THE  BIRTH  OF  CHRIST, 99 

xvin.  THE  GREATNESS  OF  CHRIST  is  DUE  TO  HIS  PER- 
FECTIONS,   102 

xix.  THE  BAPTISM  OF  CHRIST, 104 

xx.  THE  NECESSITY  OF  BAPTISM, 107 

xxi.  THE  SYMBOLISM  OF  THE  BREAD  AND  THE  WINE,       .  112 

xxn.  MIRACLES, 115 

xxiii.  THE  RESURRECTION  OF  CHRIST, 119 

xxiv.  THE    DESCENT    OF    THE    HOLY    SPIRIT   UPON   THE 

APOSTLES, 122 

xxv.  THE  HOLY  SPIRIT, 124 

xxvi.  THE  SECOND  COMING  OF  CHRIST,  AND  THE  DAY  OF 

JUDGMENT, 126 

xxvii.  THE  TRINITY 129 

xxviii.  EXPLANATION  OF  THE  VERSE  :    '  O  FATHER,  GLORIFY 

THOU  ME,  WITH  THE  GLORY  WHICH  I  HAD  WITH 

THEE    BEFORE    THE    WORLD    WAS.' — (St.    John 

xvii.  5), 132 

xxix.  EXPLANATION  OF  THE  VERSE  :  '  As  JN  ADAM  ALL  DIE, 
EVEN  so  IN  CHRIST  SHALL  ALL  BE  MADE  ALIVE.' 
—(1  Cor.  xv.  22), 134 

xxx.  ADAM  AND  EVE, 139 


CONTENTS  xi 

xxxi.  EXPLANATION  OF  THE  BLASPHEMY  AGAINST  THE  HOLY 

SPIRIT.— (Matt.  xii.  31,  32), 146 

xxxn.  EXPLANATION    OF    THE    VERSE  :    <FOR    MANY   ABE 

CALLED,   BUT  FEW  ABE  CHOSEN.'— (Matt.  Xxii.  14),  148 

xxxin.  THE  'RETURN'  SPOKEN  OF  BY  THE  PROPHETS,  .       .  151 

xxxiv.  PETER'S  CONFESSION  OF  FAITH.— (Matt.  xvi.  16, 18),  154 

xxxv.  PREDESTINATION, 15g 


PART  III 

ON  THE  POWERS  AND  CONDITIONS  OF  THE 
MANIFESTATIONS  OF  GOD 

xxxvi.  THE  FIVE  ASPECTS  OF  SPIRIT, 163 

/ 
\ \\vii.  THE     DIVINITY     CAN     ONLY     BE     COMPREHENDED 

THROUGH  THE  DlVINE   MANIFESTATIONS,          .          .        167 

x \\vii i.  THE   THKEI;   STATIONS  OF  THE  DIVINE  MANIFESTA- 
TIONS,      173 

xxxix.  THE  HUMAN   CONDITION  AND  THE  SPIRITUAL  CON- 
DITION OF  THE  DIVINE  MANIFESTATIONS,      .       .      177 

XL.  THE  KNOWLEDGE  OF  THE  DIVINE  MANIFESTATIONS,  .      180 
XLI.  THE  UNIVERSAL  CYCLES, 183 

xui.  THE  POWER  AND  INFLUENCE  OF  THE  DIVINE  MANI- 
FESTATIONS,   !85 

XLIII.  THE  Two  CLASSES  OF  PROPHETS,       ....      188 

XLJV.  EXPLANATION  OF  THE  REBUKES  ADDRESSED  BY  GOD 

TO  THE  PROPHETS, 192 

XLV.  EXPLANATION  OF  THE  VERSE  OF  THE  KITABU'L-AQDAS  : 
'THERE  is  NO  ASSOCIATE  FOR  THE  DAWNING- 
PLACE  OF  COMMAND  IN  THE  SUPREME  SINLESS- 

197 


xii  SOME  ANSWERED  QUESTIONS 


PART  IV 

ON  THE  ORIGIN,  POWERS,  AND  CONDITIONS 
OF  MAN 

PAGE 

XLVI.  MODIFICATION  OF  SPECIES, 205 

XLVII.  THE  UNIVERSE  is  WITHOUT  BEGINNING — THE  ORIGIN 

OF  MAN, 209 

XLVIII.  THE  DIFFERENCE  WHICH  EXISTS  BETWEEN  MAN  AND 

THE  ANIMAL, 215 

XLIX.  THE  GROWTH   AND  DEVELOPMENT   OF  THE   HUMAN 

RACE,         .  222 

L.  SPIRITUAL  PROOFS  OF  THE  ORIGIN  OF  MAN,       .        .      227 

u.  THE  SPIRIT  AND  MIND  OF  MAN  HAVE  EXISTED  FROM 

THE  BEGINNING, 230 

LII.  THE  APPEARING  OF  THE  SPIRIT  IN  THE  BODY,  .  233 

LIII.  THE  RELATION  BETWEEN  GOD  AND  THE  CREATURE,   .  236  * 

uv.  THE  PROCEEDING  OF  THE  HUMAN  SPIRIT  FROM  GOD,  239 

LV.  SOUL,  SPIRIT,  AND  MIND, 243 

LVI.  THE    PHYSICAL    POWERS    AND    THE    INTELLECTUAL 

POWERS, 245 

LVII.  THE  CAUSES  OF  THE  DIFFERENCES  IN  THE  CHARACTERS 

OF  MBN, 247 

LVIII.  THE   DEGREE  OF  KNOWLEDGE  POSSESSED   BY  MAN, 

AND  THE  DIVINE  MANIFESTATIONS,  ....      252 

LIX.  MAN'S  KNOWLEDGE  OF  GOD, 255 

LX.  THE  IMMORTALITY  OF  THE  SPIRIT— (I.),      .        •        •      259 
LXI.  THE  IMMORTALITY  OF  THE  SPIEIT— (II. ),    .        .        .      263 


CONTENTS  xiii 

LXII.  PERFECTIONS  ARE  WITHOUT  LIMIT, 

LXIII.  THE  EVOLUTION  OF  MAN  IN  THE  OTHER  WORLD,     .  270 
LXIV.  THE    STATE    OF    MAN    AND    HIS    PROGRESS    AFTER 

DEATH> 272 

LXV.  EXPLANATION  OF  A  VERSE  IN  THE  KITABU'L-AQDAS,  .  275 

LXVI.  THE  EXISTENCE  OF  THE  RATIONAL  SOUL  AFTER  THE 

DEATH  OF  THE  BODY— (I.),      ....  277 

THE  IMMORTALITY  OF  CHILDREN— (II.),      .        .       .278 

LXVII.  ETERNAL  LIFE  AND  ENTRANCE  INTO  THE  KINGDOM 

OF  GOD, 280 

LXVIII.  FATE 283 

LXIX.  THE  INFLUENCE  OF  THE  STARS, 284 

LXX.  FREE-WILL, 287 

i A \ i.  VISIONS,  AND  COMMUNICATION  WITH  SPIRITS,  .  .  290 

i  A  \ii.  HEALISG  ii*  SPIRITUAL  MEANS, 293 

LXXIII.  HEALING  BY  MATERIAL  MEANS, 296 

PART  V 

MISCELLANEOUS  SUBJECTS 

LXXIV.  THE  NON-EXISTENCE  OF  EVIL, 301 

LXXV.  THERE  ARE  TWO  KINDS  OF  TORMENT,       .       .       .  303 

LXXVI.  THE  JUSTICE  AND  MERCY  OF  GOD,    ....  304 

LXXVII.  THE  RIGHT  METHOD  OF  TREATING  CRIMINALS,        .  307 

LXXVIII.  THE  REALITY  OF  THE  EXTERIOR  WORLD,         .        .  313 


xiv          SOME  ANSWERED  QUESTIONS 

PAGE 

LXXIX.  REAL  FEE-EXISTENCE, 315 

LXXX.  REINCARNATION, 318 

LXXXI.  PANTHEISM, 327 

LXXXII.  THE  FOUR  METHODS  OF  ACQUIRING  KNOWLEDGE,     .  335 

LXXXIII.  THE  NECESSITY  OF  FOLLOWING  THE  TEACHINGS  OF 

THE  DIVINE  MANIFESTATIONS, 338 


PART  I 

ON  THE  INFLUENCE  OF  THE  PROPHETS 
IN  THE  EVOLUTION  OF  HUMANITY 


OF  THE 


OF 

r>N\l^ 


NATURE  IS  GOVERNED  BY  ONE 
UNIVERSAL  LAW 

NATURE  is  that  condition,  that  reality,  which  in  appear- 
ance consists  in  life  and  death,  or  in  other  words,  in 
the  composition  and  decomposition  of  all  things. 

This  Nature  is  subjected  to  an  absolute  organisation, 
to  determined  laws,  to  a  complete  order  and  a  finished 
design,  from  which  it  will  never  depart;  to  such  a 
degree,  indeed,  that  if  you  look  carefully  and  with  inner 
sight,1  from  the  smallest  invisible  atom  up  to  such 
large  bodies  of  the  world  of  existence  as  the  globe  of 
the  sun  or  the  other  great  stars  and  luminous  spheres, 
whether  you  regard  their  arrangement,  their  composition, 
their  form  or  their  movement,  you  will  find  that  all  are 
in  the  highest  degree  of  organisation,  and  are  under 
one  absolute  law  from  which  they  will  never  depart. 

But  when  you  look  at  Nature  itself,  you  see  that  it 
has  no  intelligence,  no  will.  For  instance,  the  nature 
of  fire  is  to  burn,  it  burns  without  will  or  intelligence ; 
the  nature  of  water  is  fluidity,  it  flows  without  will 
or  intelligence;  the  nature  of  the  sun  is  radiance,  it 
shines  without  will  or  intelligence ;  the  nature  of  vapour 
is  to  ascend,  it  ascends  without  will  or  intelligence. 
Thus  it  is  clear  that  the  natural  movements  of  all 
things  are  compelled;  there  are  no  voluntary  move- 

1  i.e.  mental  perception. 


4  SOME  ANSWERED  QUESTIONS 

ments  except  those  of  animals,  and  above  all,  those 
of  man.  Man  is  able  to  deviate  from  and  to  oppose 
Nature,  because  he  discovers  the  constitution  of  things, 
and  through  this  he  commands  the  forces  of  Nature ; 
all  the  inventions  he  has  made  are  due  to  his  dis- 
covery of  the  constitution  of  things.  For  example,  he 
invented  the  telegraph  which  is  the  means  of  com- 
munication between  the  East  and  the  West.  It  is 
evident,  then,  that  man  rules  over  Nature. 

Now,  when  you  behold  in  existence  such  organisa- 
tions, arrangements,  and  laws,  can  you  say  that  all 
these  are  the  effect  of  Nature,  though  Nature  has 
neither  intelligence  nor  perception  ?  If  not,  it  becomes 
evident  that  this  Nature,  which  has  neither  perception 
nor  intelligence,  is  in  the  grasp  of  Almighty  God  who 
is  the  Ruler  of  the  world  of  Nature ;  whatever  He  wishes 
He  causes  Nature  to  manifest. 

One  of  the  things  which  has  appeared  in  the  world 
of  existence,  and  which  is  one  of  the  requirements 
of  Nature,  is  human  life.  Considered  from  this  point 
of  view  man  is  the  branch,  nature  is  the  root ;  then  can 
the  will  and  the  intelligence,  and  the  perfections  which 
exist  in  the  branch,  be  absent  in  the  root  ? 

Hence  it  is  evident  that  Nature  in  its  own  essence 
is  in  the  grasp  of  the  power  of  God,  who  is  the  Eternal 
Almighty  One :  He  holds  Nature  within  accurate  regula- 
tions and  laws,  and  rules  over  it.1 

1  On  the  idea  of  God,  cf.  '  The  Divinity  can  only  be  comprehended 
through  the  Divine  Manifestations,'  page  167  ;  and  '  Man's  Know- 
ledge of  God,'  page  255. 

The  reader  will  there  see  that  Bahaism  has  not  an  anthropomorphic 
conception  of  God,  and  that  if  it  employs  a  customary  terminology, 
it  is  careful  to  explain  its  symbolic  meaning. 


II 

PROOFS  AND  EVIDENCES  OF  THE 
EXISTENCE  OF  GOD 

ONE  of  the  proofs  and  demonstrations  of  the  existence 
of  God,  is  the  fact  that  man  did  not  create  himself: 
nay,  his  creator  and  designer  is  another  than  himself. 

It  is  certain  and  indisputable  that  the  creator  of  man 
is  not  like  man,  because  a  powerless  creature  cannot 
create  another  being.  The  maker,  the  creator,  has 
to  possess  all  perfections  in  order  that  he  may  create. 

Can  the  creation  be  perfect  and  the  creator  im- 
perfect? Can  a  picture  be  a  masterpiece  and  the 
painter  imperfect  in  his  art?  for  it  is  his  art  and 
his  creation.  Moreover,  the  picture  cannot  be  like  the 
painter,  otherwise  the  painting  would  have  created 
itself.  However  perfect  the  picture  may  be,  in  com- 
parison with  the  painter  it  is  in  the  utmost  degree 
of  imperfection. 

Contingency  is  the  source  of  imperfections:  God  is 
the  source  of  perfections.  The  imperfections  of  the 
contingent  world  are  in  themselves  a  proof  of  the 
perfections  of  God. 

For  example,  when  you  look  at  man  you  see  that 
he  is  weak.  This  weakness  of  the  creature  is  a  proof 
of  the  power  of  the  Eternal  Almighty  One,  because 


6  SOME  ANSWERED  QUESTIONS 

if  there  were  no  power  weakness  could  not  be  imagined. 
Then  the  weakness  of  the  creature  is  a  proof  of  the 
power  of  the  Creator ;  for  if  there  were  no  power 
there  could  be  no  weakness;  so  from  this  weakness 
it  becomes  evident  that  there  is  power  in  the  world. 
Again,  in  the  contingent  world  there  is  poverty ;  then 
necessarily  wealth  exists,  since  poverty  is  apparent  in 
the  world.  In  the  contingent  world  there  is  ignorance  ; 
necessarily  knowledge  exists,  because  ignorance  is 
found ;  for  if  there  were  no  knowledge,  neither  would 
there  be  ignorance.  Ignorance  is  the  non-existence  of 
knowledge,  and  if  there  were  no  existence,  non-existence 
could  not  be  realised. 

It  is  certain  that  the  whole  contingent  world  is 
subjected  to  a  law  and  rule  which  it  can  never  disobey; 
even  man  is  forced  to  submit  to  death,  to  sleep,  and 
to  other  conditions, — that  is  to  say,  man  in  certain 
particulars  is  governed,  and  necessarily  this  governed 
one  must  have  a  governor.  Because  a  characteristic 
of  contingent  beings  is  dependency,  and  this  dependency 
is  an  essential  necessity,  therefore  there  must  be  an 
independent  being  whose  independence  is  essential. 

In  the  same  way  it  is  understood  from  the  man  who 
is  sick,  that  there  must  be  one  who  is  in  health ;  for 
if  there  were  no  health,  his  sickness  could  not  be 
proved. 

Therefore  it  is  known  that  there  is  an  Eternal 
Almighty  One  who  is  the  possessor  of  all  perfections ; 
because  unless  He  be  their  possessor,  He  must  be 
like  His  creature. 

Throughout  the  world  of  existence  it  is  the  same ; 
the  smallest  created  thing  proves  that  there  is  a 


ON  THE  INFLUENCE  OF  THE  PROPHETS    7 

creator.     For  instance,  this  piece  of  bread  proves  that 
it  has  a  maker. 

Praise  be  to  God!  the  least  change  produced  in 
the  form  of  the  smallest  thing  proves  the  existence 
of  a  creator:  then  can  this  great  universe,  which  is 
endless,  be  self -created  and  come  into  existence  from 
the  action  of  matter  and  the  elements  ?  What  a 
strange  mistake  is  such  a  supposition ! 

These  obvious  arguments  are  adduced  for  weak 
souls ;  but  if  the  inner  perception  be  open,  a  hundred 
thousand  clear  proofs  become  visible.  Thus,  when 
man  feels  the  indwelling  spirit,  he  is  in  no  need  of 
arguments  for  its  existence;  but  for  those  who  are 
deprived  of  the  bounty  of  the  spirit,  it  is  necessary 
to  establish  external  arguments. 


Ill 

THE  NEED  OF  AN  EDUCATOR 

WHEN  we  consider  existence,  we  see  that  the  mineral, 
vegetable,  animal,  and  human  worlds  are  all  in  need  of 
an  educator. 

If  the  earth  is  not  cultivated  it  becomes  a  jungle 
where  useless  weeds  grow;  but  if  a  cultivator  comes 
and  tills  the  ground,  it  produces  crops  which  nourish 
living  creatures.  It  is  evident,  therefore,  that  the  soil 
needs  the  cultivation  of  the  farmer.  Consider  the 
trees  :  if  they  remain  without  a  cultivator  they  will  be 
fruitless,  and  without  fruit  they  are  useless ;  but  if  they 
receive  the  care  of  a  gardener,  these  same  barren  trees 
become  fruitful,  and  through  cultivation,  fertilisation, 
and  engrafting,  the  trees  which  had  bitter  fruits  yield 
sweet  fruits.  These  are  rational  proofs ;  in  this  age  the 
peoples  of  the  world  need  the  arguments  of  reason. 

The  same  is  true  with  respect  to  animals:  notice 
that  when  the  animal  is  trained  it  becomes  domestic, 
and  also  that  man,  if  he  is  left  without  training, 
becomes  bestial,  and,  moreover,  if  left  under  the  rule 
of  nature,  becomes  lower  than  an  animal ;  whereas  if 
he  is  educated  he  becomes  an  angel.  For  the  greater 
number  of  animals  do  not  devour  their  own  kind,  but 
men,  among  the  negroes  of  Central  Africa,  kill  and  eat 
each  other. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  9 

Now  reflect  that  it  is  education  that  brings  the  East 
and  the  West  under  the  authority  of  man ;  it  is  educa- 
tion that  brings  to  perfection  wonderful  industries ;  it 
is  education  that  nourishes  glorious  sciences  and  arts ; 
it  is  education  that  makes  manifest  new  discoveries 
and  laws.  If  there  were  no  educator,  there  would  be 
no  such  things  as  comforts,  civilisation,  facilities,  or 
humanity.  If  a  man  be  left  alone  in  a  wilderness 
where  he  sees  none  of  his  own  kind,  he  will  undoubtedly 
become  a  mere  brute ;  it  is  then  clear  that  an  educator 
is  needed. 

But  education  is  of  three  kinds:  material,  human, 
and  spiritual.  Material  education  is  concerned  with 
the  progress  and  development  of  the  body,  through 
gaining  its  material  comfort  and  ease.  This  education 
is  common  to  animals  and  man. 

Human  education  signifies  civilisation  and  progress : 
that  is  to  say,  government,  administration,  charitable 
works,  trades,  arts  and  handicrafts,  sciences,  great 
inventions  and  discoveries  of  physical  laws,  which  are 
the  activities  essential  to  man  as  distinguished  from 
the  animal 

Divine  education  is  that  of  the  Kingdom  of  God :  it 
consists  in  acquiring  divine  perfections,  and  this  is 
true  education;  for  in  this  estate  man  becomes  the 
centre  of  divine  appearance,  the  manifestation  of  the 
words, '  Let  us  make  man  in  our  image  and  after  our 
likeness.'  This  is  the  supreme  goal  of  the  world  of 
humanity. 

Now  we  need  an  educator  who  will  be  at  the  same 
time  a  material,  human,  and  spiritual  educator,  and 
whose  authority  will  be  effective  in  all  conditions.  So 


10  SOME  ANSWERED  QUESTIONS 

if  any  one  should  say, '  I  possess  perfect  comprehension 
and  intelligence,  and  I  have  no  need  of  such  an 
educator/  he  would  be  denying  that  which  is  clear 
and  evident,  as  though  a  child  should  say, '  I  have  no 
need  of  education ;  I  will  act  according  to  my  reason 
and  intelligence,  and  so  I  shall  attain  the  perfections 
of  existence ' ;  or  as  though  the  blind  should  say, '  I  am 
in  no  need  of  sight,  because  many  other  blind  people 
exist  without  difficulty.' 

Then  it  is  plain  and  evident  that  man  needs  an 
educator,  and  this  educator  must  be  unquestionably 
and  indubitably  perfect  in  all  respects,  and  distinguished 
above  all  men.  For  otherwise  he  cannot  be  their 
educator.  More  particularly  because  he  must  be  at  the 
same  time  their  material  and  human  as  well  as  their 
spiritual  educator ;  that  is  to  say,  he  will  teach  men  to 
organise  and  carry  out  physical  matters,  and  to  regulate 
the  form  of  society  with  regard  to  the  establishing  of 
help  and  assistance  in  life,  so  that  material  affairs  may 
be  organised  and  regulated  for  any  circumstances  that 
may  occur.  In  the  same  way  he  will  establish  human 
education ;  that  is  to  say,  he  must  educate  intelligence 
and  thought  in  such  a  way  that  they  may  attain 
complete  development,  so  that  knowledge  and  science 
may  increase,  and  the  reality  of  things,  the  mysteries 
of  beings,  and  the  properties  of  existence  may  be  dis- 
covered; that  day  by  day  instructions,  inventions, 
and  laws  may  be  improved;  and  from  things  per- 
ceptible to  the  senses  conclusions  as  to  intellectual 
things  may  be  deduced. 

He  must  also  impart  spiritual  education;  so  that 
intelligence  and  comprehension  may  penetrate  the 


ON  THE  INFLUENCE  OF  THE  PROPHETS  11 

metaphysical  world,  and  may  receive  benefit  from  the 
sanctifying  breeze  of  the  Holy  Spirit,  and  may  enter 
into  relationship  with  the  Supreme  Concourse.  He 
must  so  educate  the  human  reality  that  it  may  become 
the  centre  of  the  divine  appearance,  to  such  a  degree 
that  the  attributes  and  the  names  of  God  shall  be 
resplendent  in  the  mirror  of  the  reality  of  man,  and 
the  holy  verse, '  We  will  make  man  in  Our  image  and 
likeness/  shall  become  true. 

It  is  clear  that  human  power  is  not  able  to  fill  such  a 
great  office,  and  that  the  reason  alone  could  not  under- 
take the  responsibility  of  so  great  a  mission.  How  can 
one  solitary  person  without  help  and  without  support 
lay  the  foundations  of  such  a  noble  construction  ?  He 
must  depend  on  the  help  of  the  spiritual  and  divine 
power  to  be  able  to  undertake  this  mission.  One  Holy 
Soul  gives  life  to  the  world  of  humanity,  changes 
the  aspect  of  the  terrestrial  globe,  causes  intelli- 
gence to  progress,  vivifies  souls,  lays  the  founda- 
tion of  a  new  existence,  establishes  the  basis  of  a 
marvellous  creation,  organises  the  world,  brings  nations 
and  religions  under  the  shadow  of  one  standard, 
delivers  man  from  the  world  of  imperfections  and 
vices,  and  inspires  him  with  the  desire  and  need  of 
natural  and  acquired  perfections.  Certainly  nothing 
short  of  a  divine  power  could  accomplish  so  great  a 
work.  We  ought  to  consider  this  with  justice,  for  this 
is  the  office  of  justice. 

A  Cause  which  all  the  governments  and  peoples  of 
the  world,  with  all  their  powers  and  armies,  cannot 
promulgate  and  spread,  one  Holy  Soul  can  promote 
without  help  or  support !  Can  this  be  done  by  human 


12  SOME  ANSWERED  QUESTIONS 

power?  No,  in  the  name  of  God!  For  example, 
Christ,  alone  and  solitary,  upraised  the  standard  of 
spiritual  peace  and  righteousness,  a  work  which  all  the 
victorious  governments  with  all  their  hosts  were  unable 
to  accomplish.  Consider  what  was  the  fate  of  so  many 
and  diverse  empires  and  peoples :  the  Roman  Empire, 
France,  Germany,  Russia,  England,  etc.;  all  were 
gathered  together  under  the  same  tent;  that  is  to 
say,  the  appearance  of  Christ  brought  about  a  union 
among  these  diverse  nations ;  some  of  whom,  under  the 
influence  of  Christianity,  became  so  united  that  they 
sacrificed  their  lives  and  property  for  one  another. 
After  the  time  of  Constantine,  who  was  the  protagonist 
of  Christianity,  divisions  broke  out  among  them.  The 
point  I  wish  to  make  is  that  Christ  sustained  a  cause 
that  all  the  kings  of  the  earth  could  not  establish ! 
He  united  the  various  religions  and  modified  ancient 
customs.  Consider  what  great  divergences  existed  be- 
tween Romans,  Greeks,  Syrians,  Egyptians,  Phoenicians, 
Israelites,  and  other  peoples  of  Europe.  Christ  removed 
all  discord,  and  became  the  cause  of  love  between  these 
communities.  Although  after  some  time  empires 
destroyed  this  union,  the  work  of  Christ  was  accom- 
plished. 

Therefore  the  perfect  educator  must  be  at  the  same 
time  not  only  a  material,  but  also  a  human  and  spiritual 
educator;  and  he  must  possess  a  supernatural  power, 
so  that  he  may  hold  the  position  of  a  divine  teacher. 
If  he  does  not  show  forth  such  a  holy  power,  he  will 
not  be  able  to  educate,  for  if  he  be  imperfect,  how  can 
he  give  a  perfect  education  ?  if  he  be  ignorant,  how  can 
he  make  others  wise?"  If  he  be  unjust,  how  can  he 


ON  THE  INFLUENCE  OF  THE  PROPHETS  13 

make  others  just  ?  If  he  be  earthly,  how  can  he  make 
others  heavenly  ? 

Now  we  must  consider  justly:  did  these  Divine 
Manifestations1  who  have  appeared  possess  all  these 
qualifications  or  not  ?  If  they  had  not  these  quali- 
fications and  these  perfections,  they  were  not  real 
educators. 

Therefore  it  must  be  our  task  to  prove  to  the 
thoughtful  by  reasonable  arguments  the  prophethood 
of  Moses,  of  Christ,  and  of  the  other  Divine  Manifesta- 
tions. And  the  proofs  and  evidences  which  we  give 
must  not  be  based  on  traditional  but  on  rational 
arguments. 

It  has  now  been  proved  by  rational  arguments  that 
the  world  of  existence  is  in  the  utmost  need  of  an 
educator,  and  that  its  education  must  be  effected  by 
a  divine  power.  There  is  no  doubt  that  this  divine 
power  is  due  to  inspiration,  and  that  the  world  must 
be  educated  through  this  power  which  is  above  human 
power. 

1  Divine  Manifestations  are  the  founders  of  religions.  Cf.  'Two 
Classes  of  Prophets,'  page  188. 


IV 

ABRAHAM 

ONE  ot  those  who  possessed  this  power  and  was 
assisted  by  it  was  Abraham.  He  was  born  in  the 
country  between  the  two  rivers,1  and  of  a  family  who 
were  ignorant  of  the  Oneness  of  God.  He  opposed  his 
own  nation  and  people,  and  even  his  own  family,  by 
rejecting  all  their  gods.  Alone  and  without  help  he 
resisted  a  powerful  tribe,  a  task  which  is  neither  simple 
nor  easy.  It  is  as  if  in  this  day  some  one  were  to  go 
to  a  Christian  people  who  are  attached  to  the  Bible, 
and  deny  Christ ;  or  in  the  Papal  Court — I  ask  forgive- 
ness of  God ! — if  such  a  one  were  in  the  most  violent 
manner  to  blaspheme  against  Christ  in  opposition  to 
the  people. 

These  people  believed  not  in  one  God  but  in  many 
gods,  to  whom  they  ascribed  miracles ;  therefore  they 
all  arose  against  him,  and  no  one  supported  him  except 
Lot,  his  brother's  son,  and  one  or  two  other  people  of  no 
importance.  At  last,  reduced  to  the  utmost  distress  by 
the  opposition  of  his  enemies,  he  was  obliged  to  leave 
his  native  land.  In  reality  they  banished  him  in  order 
that  he  might  be  crushed  and  destroyed,  and  that  no 
trace  of  him  might  be  left. 

1  Mesopotamia, 
14 


ON  THE  INFLUENCE  OF  THE  PROPHETS  15 

Abraham  then  came  into  the  region  of  the  Holy 
Land.  His  enemies  considered  that  his  exile  would 
lead  to  his  destruction  and  ruin,  as  it  seemed  impossible 
that  a  man  banished  from  his  native  land,  deprived  of 
his  rights,  and  oppressed  on  all  sides—even  though  he 
were  a  king — could  escape  death  or  subjugation.  But 
Abraham  stood  fast  and  showed  forth  supernatural 
firmness ;  and  God  made  this  exile  to  be  to  his  eternal 
honour,  because  he  established  the  Unity  of  God,  in  the 
midst  of  a  polytheistic  generation.  In  consequence  of 
his  exile  the  descendants  of  Abraham  became  powerful, 
and  the  Holy  Land  was  given  to  them.  As  a  result  the 
teachings  of  Abraham  were  spread  abroad,  a  Jacob 
appeared  among  his  posterity,  and  a  Joseph  who  became 
ruler  in  Egypt.  In  consequence  of  his  exile  a  Moses 
and  a  being  like  Christ  were  manifested  from  his  pos- 
terity, and  Hagar  was  found  from  whom  Ishmael  was 
born,  one  of  whose  descendants  was  Muhammad.  In 
consequence  of  his  exile  the  Bab  appeared  from  his 
posterity,1  and  the  Prophets  of  Israel  were  numbered 
among  the  descendants  of  Abraham.  And  so  it  will 
continue  for  ever  and  ever.  Finally,  in  consequence  of 
his  exile  the  whole  of  Europe  and  most  of  Asia  came 
under  the  protecting  shadow  of  the  God  of  Israel. 
See  what  a  power  it  is  that  enabled  a  man  who  was 
a  fugitive  from  his  country  to  found  such  a  family 
to  establish  such  a  faith,  and  to  promulgate  such 
teachings.  Can  any  one  say  that  this  occurred  ac- 
cidentally ?  We  must  be  just :  was  this  man  an 
educator  or  not  ? 

Since  the  exile  of  Abraham  from  Ur  to  Aleppo  in 

1  The  Bab's  descent  was  from  Muhammad. 


16  SOME  ANSWERED  QUESTIONS 

Syria  produced  this  result,  we  must  consider  what  will 
be  the  effect  of  the  exile  of  Baha'u'llah  in  his  several 
progresses  from  Tihran  to  Baghdad,  from  thence  to 
Constantinople,  to  Roumelia,  and  the  Holy  Land. 
See  what  a  perfect  educator  Abraham  was ! 


MOSES 

MOSES  was  for  a  long  time  a  shepherd  in  the  wilder- 
ness. Regarded  outwardly,  he  was  a  man  brought  up 
in  a  tyrannical  household,  and  was  known  amongst  the 
people  as  one  who  had  committed  a  murder.  By  the 
officers  and  the  priests  of  Pharaoh  he  was  much  hated 
and  detested. 

It  was  such  a  man  as  this  that  freed  a  great  nation 
from  the  chains  of  captivity,  made  them  contented, 
brought  them  out  from  Egypt,  and  led  them  to  the 
Holy  Land. 

This  people  from  the  depths  of  degradation  were 
lifted  up  to  the  height  of  glory.  They  were  captive, 
they  became  free;  they  were  the  most  ignorant  of 
peoples,  they  became  the  most  wise.  As  the  result  of 
the  institutions  that  Moses  gave  them,  they  attained 
a  position  which  entitled  them  to  honour  among  all 
nations,  and  their  fame  spread  to  all  lands ;  to  such  a 
degree  indeed  that  among  surrounding  nations  if  one 
wished  to  praise  a  man  one  said,  'surely  he  is  an 
Israelite.'  Moses  established  the  religious  law  and  the 
civil  law ;  these  gave  life  to  the  people  of  Israel,  and  led 
them  to  the  highest  possible  degree  of  civilisation  at 
that  period. 

B 


18  SOME  ANSWERED  QUESTIONS 

To  such  a  development  did  they  attain  that  the  sages 
of  Greece  came  to  regard  the  illustrious  men  of  Israel 
as  models  of  perfection.  Such  an  one  was  Socrates, 
who  visited  Syria,  and  took  from  the  children  of  Israel 
the  teachings  of  the  Unity  of  God  and  of  the  immor- 
tality of  the  soul.  After  his  return  to  Greece  he  pro- 
mulgated these  teachings.  Later  the  people  of  Greece 
rose  in  opposition  to  him,  accused  him  of  impiety, 
arraigned  him  before  the  Areopagus,  and  condemned 
him  to  death  by  poison. 

Now,  how  could  a  man  who  was  a  stammerer,  who 
had  been  brought  up  in  the  house  of  Pharaoh,  who  was 
known  among  men  as  a  murderer,  who  through  fear 
had  for  a  long  time  remained  in  concealment,  and  who 
had  become  a  shepherd — establish  so  great  a  Cause, 
when  the  wisest  philosophers  on  earth  have  not  dis- 
played one  thousandth  part  of  this  influence  ?  This  is 
indeed  a  prodigy. 

A  man  who  had  a  stammering  tongue,  who  could 
not  even  converse  correctly,  succeeded  in  sustaining 
this  great  Cause !  If  he  had  not  been  assisted  by  divine 
power  he  would  never  have  been  able  to  carry  out  this 
great  work.  These  facts  are  undeniable.  Scientists, 
Greek  philosophers,  the  great  men  of  Rome,  became 
famous  in  the  world,  each  one  of  them  having  special- 
ised in  one  branch  of  learning  only.  Thus  Galen  and 
Hippocrates  became  celebrated  in  medicine,  Aristotle 
in  logic  and  reasoning,  and  Plato  in  ethics  and  theology. 
How  is  it  that  a  shepherd  could  acquire  all  of  this 
knowledge?  It  is  beyond  doubt  that  he  must  have 
been  assisted  by  an  omnipotent  power. 

Consider  also  what  trials  and   difficulties  arise  for 


ON  THE  INFLUENCE  OF  THE  PROPHETS  19 

people.  To  prevent  an  act  of  cruelty,  Moses  struck 
down  an  Egyptian,  and  afterwards  became  known 
amongst  men  as  a  murderer ;  more  notably  because  the 
man  he  had  killed  was  of  the  ruling  nation.  Then  he 
fled,  and  it  was  after  that  that  he  was  raised  to  the  rank 
of  a  Prophet ! 

In  spite  of  his  evil  repute,  how  wonderfully  he  was 
guided  by  a  supernatural  power  in  establishing  his 
great  institutions  and  laws ! 


VI 

CHRIST 

AFTERWARDS  Christ  came  saying,  'I  am  born  of  the 
Holy  Spirit/  Though  it  is  now  easy  for  the  Christians 
to  believe  this  assertion,  at  that  time  it  was  very 
difficult.  The  text  of  the  Gospel  says,  'Is  not  this 
the  son  of  Joseph  of  Nazareth  whom  we  know  ?  How 
can  he  say  therefore,  I  came  down  from  heaven  ? ' 

Briefly,  this  man,  who  apparently,  and  in  the  eyes 
of  all,  was  lowly,  arose  with  such  great  power  that  he 
abolished  a  religion  that  had  lasted  fifteen  hundred 
years,  at  a  time  when  the  slightest  deviation  from  it 
exposed  the  offender  to  danger  or  to  death.  More- 
over, in  the  days  of  Christ  the  morals  of  the  whole 
world  and  the  condition  of  the  Israelites  had  become 
completely  confused  and  corrupted,  and  Israel  had 
fallen  into  a  state  of  the  utmost  degradation,  misery, 
and  bondage.  At  one  time  they  had  been  taken 
captive  by  the  Chaldeans  and  Persians,  at  another  time 
they  were  reduced  to  slavery  by  the  Assyrians,  then 
they  became  the  subjects  and  vassals  of  the  Greeks, 
and  at  the  coming  of  Christ  they  were  ruled  over  and 
despised  by  the  Romans. 

This  young  man,  Christ,  by  the  help  of  a  super- 
natural power,  abrogated  the  ancient  Mosaic  Law, 
20 


ON  THE  INFLUENCE  OF  THE  PROPHETS  21 

reformed  the  general  morals,  and  once  again  laid  the 
foundation  of  eternal  glory  for  the  Israelites.  More- 
over, he  brought  to  humanity  the  glad  tidings  of 
universal  peace,  and  spread  abroad  teachings  which 
were  not  for  Israel  alone,  but  were  for  the  general 
happiness  of  the  whole  human  race. 

Those  who  first  strove  to  do  away  with  him  were 
the  Israelites  and  his  own  kindred.  To  all  outward 
appearances  they  overcame  him,  and  brought  him 
into  direst  distress.  At  last  they  crowned  him  with 
the  crown  of  thorns  and  crucified  him.  But  Christ, 
while  apparently  in  the  deepest  misery  and  affliction, 
proclaimed :  '  This  Sun  will  be  resplendent,  this  Light 
will  shine,  my  grace  will  surround  the  world,  and  all 
my  enemies  will  be  brought  low.'  And  as  he  said,  so 
it  was:  for  all  the  kings  of  the  earth  have  not  been 
able  to  withstand  him.  Nay,  all  their  standards  have 
been  overthrown,  whilst  the  banner  of  that  Oppressed 
One  has  been  raised  to  the  zenith. 

But  this  is  opposed  to  all  the  rules  of  human  reason. 
Then  it  becomes  clear  and  evident  that  this  Glorious 
Being  was  a  true  educator  of  the  world  of  humanity, 
and  that  he  was  helped  and  confirmed  by  divine 
power. 


VII 
MUHAMMAD 

Now  we  come  to  Muhammad.  Americans  and  Euro- 
peans have  heard  a  number  of  stories  about  the  Prophet 
which  they  have  thought  to  be  true,  although  the 
narrators  were  either  ignorant  or  antagonistic ;  most  of 
them  were  clergy ;  others  were  ignorant  Muslims  who 
repeated  unfounded  traditions  about  Muhammad  which 
they  ignorantly  believed  to  be  to  his  praise. 

Thus  some  benighted  Muslims  made  his  polygamy 
the  pivot  of  their  praises,  and  held  it  to  be  a  wonder, 
regarding  it  as  a  miracle;  and  European  historians, 
for  the  most  part,  rely  on  the  tales  of  these  ignorant 
people. 

For  example,  a  foolish  man  said  to  a  clergyman  that 
the  true  proof  of  greatness  is  bravery  and  the  shedding 
of  blood,  and  that  in  one  day  on  the  field  of  battle 
a  follower  of  Muhammad  had  cut  off  the  heads  of 
one  hundred  men!  This  misled  the  clergyman  to 
infer  that  murder  is  considered  an  accessory  to  the 
religion  of  Muhammad.  The  military  expeditions  of 
Muhammad,  on  the  contrary,  were  always  defensive 
actions:  a  proof  of  this  is  that  during  thirteen  years, 
in  Mecca,  he  and  his  disciples  endured  the  most  violent 
persecutions.  At  this  period  they  were  the  target  for 


ON  THE  INFLUENCE  OF  THE  PROPHETS  23 

the  arrows  of  hatred:  some  of  his  companions  were 
killed  and  their  property  confiscated;  others  fled  to 
foreign  lands.  Muhammad  himself,  after  the  most 
extreme  persecutions  by  the  Quraishites,  who  finally 
resolved  to  kill  him,  fled  to  Madina  in  the  middle  of 
the  night.  Yet  even  then  his  enemies  did  not  cease 
their  persecutions,  but  pursued  him  to  Madina,  and 
his  disciples  even  to  Abyssinia. 

These  Arab  tribes  were  in  the  lowest  depths  of 
savagery  and  barbarism  ;  and  in  comparison  with  them 
the  savages  and  wild  Indians  of  America  were  as  ad- 
vanced as  a  Plato.  The  savages  of  America  do  not 
bury  their  children  alive  as  these  Arabs  did  their 
daughters,  glorying  in  it  as  being  an  honourable  thing 
to  do.1  Thus  many  of  the  men  would  threaten  their 
wives,  saying, '  If  a  daughter  is  born  to  you,  I  will  kill 
you.'  Even  down  to  the  present  time  the  Arabs  hate 
their  daughters.  Further,  if  a  man  wished  it,  he  was 
permitted  to  take  a  thousand  women,  and  most 
husbands  had  more  than  ten  wives  in  their  house- 
hold. When  these  tribes  made  war,  the  one  which 
was  victorious  would  take  the  women  and  children  of 
the  vanquished  tribe  captive,  and  treat  them  as  slaves. 

When  a  man  who  had  ten  wives  died,  the  sons  of 
these  women  took  possession  of  each  other's  mothers ; 
and  if  one  of  the  sons  threw  his  mantle  over  the  head 
of  his  father's  wife  and  cried  out, '  This  woman  is  my 
lawful  property,'  at  once  the  unfortunate  woman  be- 
came his  prisoner  and  slave.  He  could  do  whatever 
he  wished  with  her.  He  could  kiU  her,  imprison  her 

1  The  Bani-Tamin,  one  of  the  most  barbarous  Arab  tribes,  prac- 
tised this  odious  custom. 


24  SOME  ANSWERED  QUESTIONS 

in  a  well,  or  beat,  curse,  and  torture  her  until  death 
released  her.  According  to  the  Arab  habits  and  customs, 
he  was  her  master.  It  is  evident  that  malignity,  jealousy, 
hatred,  and  enmity  must  have  existed  between  the 
wives  and  children  of  a  household,  and  it  is  therefore 
needless  to  enlarge  upon  the  subject.  Again,  consider 
what  was  the  condition  and  life  of  these  oppressed 
women!  Moreover,  the  means  by  which  these  Arab 
tribes  lived  consisted  in  pillage  and  robbery,  so  that 
they  were  perpetually  engaged  in  fighting  and  war, 
killing  one  another,  plundering  and  devastating  each 
other's  property,  and  capturing  women  and  children, 
whom  they  would  sell  to  strangers.  How  often  it 
happened  that  the  daughters  and  sons  of  an  Amir  who 
turned  their  days  into  nights  of  coquetry  and  extreme 
luxury,  saw  their  nights  transformed  into  mornings  of 
terrible  shame,  poverty,  and  captivity.  Yesterday  they 
were  Amirs,  to-day  they  are  captives ;  yesterday  they 
were  great  ladies,  to-day  they  are  slaves. 

Muhammad  was  reared  among  these  tribes,  and  after 
enduring  thirteen  years  of  persecution  from  them,  he 
fled.1  But  this  people  did  not  cease  to  oppress ;  they 
united  to  exterminate  him  and  all  his  followers.  It 
was  under  such  circumstances  that  Muhammad  was 
forced  to  take  up  arms.  This  is  the  truth :  personally, 
we  are  not  bigoted,  and  do  not  wish  to  defend  him, 
but  we  are  just,  and  we  say  what  is  just.  Look  at  it 
with  justice.  If  Christ  himself  had  been  placed  in 
such  circumstances  among  such  tyrannical  and  bar- 
barous tribes,  and  if  for  thirteen  years  he  with  his 
disciples  had  endured  all  these  trials  with  patience, 

1  To  Madina. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  25 

culminating    in    flight  from    his    native   land-if  in 
spite  of  this  these  lawless  tribes  continued  to  pursue 
him,  to  slaughter  the  men,  to  pillage  their  property 
and  to  capture  their  women  and  children,  what  would 
have  been  Christ's  conduct  with  regard  to  them?    If 
this  oppression  had  fallen  only  upon  himself  he  would 
have  forgiven  them,  and  such  an  act  of  forgiveness 
would  have  been  most  praiseworthy;   but  if  he  had 
seen  that  these  cruel  and  bloodthirsty  murderers  wished 
to  kill,  to  pillage,  and  to  injure  all  these  oppressed 
ones,  and  to  take  captive  the  women  and  children,  it 
is  certain  that  he  would  have  protected  them,  and 
would  have  resisted  the  tyrants.    What  objection,  then, 
can  be  taken  to  Muhammad's  action  ?    Is  it  this,  that 
he  did  not  with  his  followers,  and  their  women  and 
children,  submit  to  these  savage  tribes  ?    To  free  these 
tribes  from  their  bloodthirstiness  was  the  greatest  kind- 
ness, and  to  coerce  and  restrain  them  was  a  true  mercy. 
They  were  like  a  man  holding  in  his  hand  a  cup  of 
poison,  which,  when  about  to  drink,  a  friend  breaks, 
and  thus  saves  him.     If  Christ  had  been  placed  in 
similar  circumstances,  it  is  certain  that  with  a  con- 
quering   power  he  would   have   delivered   the  men, 
women,  and  children  from  the  claws  of  these  blood- 
thirsty wolves. 

Muhammad  never  fought  against  the  Christians ;  on 
the  contrary,  he  treated  them  kindly  and  gave  them 
perfect  freedom.  A  community  of  Christian  people 
lived  at  Najran  who  were  under  his  care  and  protection. 
Muhammad  said,  '  If  any  one  infringes  their  rights,  I 
myself  will  be  his  enemy,  and  in  the  presence  of  God  I 
will  bring  a  charge  against  him.'  In  the  edicts  which 


26  SOME  ANSWERED  QUESTIONS 

he  promulgated  it  is  clearly  stated  that  the  lives, 
properties,  and  laws  of  the  Christians  and  Jews  are 
under  the  protection  of  God ;  and  that  if  a  Muhammadan 
married  a  Christian  woman,  the  husband  must  not 
prevent  her  from  going  to  church,  nor  oblige  her  to 
veil  herself;  and  that  if  she  died,  he  must  place  her 
remains  in  the  care  of  the  Christian  clergy.  Should 
the  Christians  desire  to  build  a  church,  Islam  ought  to 
help  them.  In  case  of  war  between  Islam  and  her 
enemies,  the  Christians  should  be  exempted  from  the 
obligation  of  fighting,  unless  they  desired  of  their  own 
free  will  to  do  so  in  defence  of  Islam.  But  as  a  com- 
pensation for  this  immunity,  they  should  pay  yearly  a 
small  sum  of  money.  Finally,  there  are  seven  detailed 
edicts  on  these  subjects,  some  copies  of  which  are  still 
extant  at  Jerusalem.  This  is  an  established  fact,  and 
is  not  dependent  on  my  affirmation.  The  firman  of 
the  second  Caliphate1  still  exists  in  the  custody  of 
the  orthodox  Patriarch  of  Jerusalem,  and  of  this  there 
is  no  doubt.2 

Nevertheless,  after  a  certain  time,  and  through  the 
transgression  of  both  the  Muhammadans  and  the 
Christians,  hatred  and  enmity  arose  between  them. 
Independently  of  this  fact,  all  the  narrations  of  the 
Muslims,  Christians,  and  others,  are  simply  fabrications, 
which  have  their  origin  in  fanaticism,  or  ignorance, 
except  when  they  arise  from  enmity. 

For  example,  the  Muslims  say  that  Muhammad  cleft 
the  moon,  and  that  it  fell  on  the  mountain  of  Mecca : 

1  Of  'Umar. 

2  Cf.    Jurji   Zaydan's    Umayyads  and  Abbasids.      Translated    by 
D.  S.  Margoliouth. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  27 

they  think  that  the  moon  is  a  small  body  which 
Muhammad  divided  into  two  parts,  and  threw  one  part 
on  this  mountain,  and  the  other  part  on  another 
mountain. 

Such  stories  are  pure  fanaticism.  Also  the  traditions 
which  the  clergy  quote,  and  the  incidents  with  which 
they  find  fault,  are  all  exaggerated  if  not  entirely 
without  foundation. 

Briefly,  Muhammad  appeared  in  the  desert  of  Hijaz 
in  the  Arabian  Peninsula,  which  was  a  desolate,  sterile 
wilderness,  sandy  and  uninhabited.  Some  parts,  like 
Mecca  and  Madina,  are  extremely  hot ;  the  people  are 
nomads  with  the  manners  and  customs  of  the  dwellers 
in  the  desert,  and  are  entirely  destitute  of  education 
and  science.  Muhammad  himself  was  illiterate,  and 
the  Quran  was  originally  written  upon  the  bladebones 
of  sheep,  or  on  palm  leaves.  These  details  indicate  the 
condition  of  the  people  to  whom  Muhammad  was  sent. 
The  first  question  which  he  put  to  them  was :  '  Why  do 
you  not  accept  the  Pentateuch  and  the  Gospel,  and  why 
do  you  not  believe  in  Christ  and  in  Moses  ? '  This  saying 
presented  difficulties  to  them,  and  they  argued :  '  Our 
forefathers  did  not  believe  in  the  Pentateuch  and  the 
Gospel:  tell  us,  why  was  this?'  He  answered,  'They 
were  misled;  you  ought  to  reject  those  who  do  not 
believe  in  the  Pentateuch  and  the  Gospel,  even  though 
they  are  your  fathers  and  your  ancestors.' 

In  such  a  country,  and  amidst  such  barbarous  tribes, 
an  illiterate  man  produced  a  book  in  which,  in  a  perfect 
and  eloquent  style,  he  explained  the  divine  attributes 
and  perfections,  the  prophethood  of  the  Messengers  of 
God,  the  divine  laws,  and  some  scientific  facts. 


28  SOME  ANSWERED  QUESTIONS 

Thus,  you  know  that  before  the  observations  of 
modern  times,  that  is  to  say,  during  the  first  centuries 
and  down  to  the  fifteenth  century  of  the  Christian  era, 
all  the  mathematicians  of  the  world  agreed  that  the 
earth  was  the  centre  of  the  universe,  and  that  the  sun 
moved.  The  famous  astronomer1  who  was  the  pro- 
tagonist of  the  new  theory,  discovered  the  movement 
of  the  earth  and  the  immobility  of  the  sun.  Until  his 
time  all  the  astronomers  and  philosophers  of  the  world 
followed  the  Ptolemaic  system,  and  whoever  said  any- 
thing against  it  was  considered  ignorant.  Though 
Pythagoras,  and  Plato  during  the  latter  part  of  his 
life,  adopted  the  theory  that  the  annual  movement  of 
the  sun  around  the  zodiac  does  not  proceed  from  the 
sun,  but  rather  from  the  movement  of  the  earth  around 
the  sun;  this  theory  had  been  entirely  forgotten, 
and  the  Ptolemaic  system  was  accepted  by  all  mathe- 
maticians. But  there  are  some  verses  revealed  in 
the  Quran  contrary  to  the  theory  of  the  Ptolemaic 
system.  One  of  them  is  '  The  sun  moves  in  a  fixed 
place/2  which  shows  the  fixity  of  the  sun,  and  its 
movement  around  an  axis.  Again,  in  another  verse, 
'And  each  star  moves  in  its  own  heaven.'3  Thus  is 
explained  the  movement  of  the  sun,  of  the  moon,  of  the 
earth,  and  of  other  bodies.  When  the  Quran  appeared 
all  the  mathematicians  ridiculed  these  statements,  and 
attributed  the  theory  to  ignorance.  Even  the  doctors 
of  Islam,  when  they  saw  that  these  verses  were  contrary 
to  the  accepted  Ptolemaic  system,  were  obliged  to 
explain  them  away. 

It  was  not  until  after  the  fifteenth  century  of  the 

1  Copernicus.  2  Quran,  Sura  36.  3  Quran,  Sura  36. 


KX 

ON  THE  INFLUENCE  OF  THE  PROPHETS  29 

Christian  era,  nearly  nine  hundred  years  after  Muham- 
mad, that  a  famous  astronomer1  made  new  observations 
and  important  discoveries  by  the  aid  of  the  telescope 
which  he  had  invented.  The  rotation  of  the  earth, 
the  fixity  of  the  sun,  and  also  its  movement  around  an 
axis,  were  discovered.  It  is  thus  evident  that  the  verses 
of  the  Quran  agree  with  existing  facts,  and  that  the 
Ptolemaic  system  is  imaginary. 

In  short,  many  Oriental  peoples  have  been  reared  for 
thirteen  centuries  under  the  shadow  of  the  religion  of 
Muhammad.  During  the  middle  ages,  while  Europe 
was  in  the  lowest  depths  of  barbarism,  the  Arab  peoples 
were  superior  to  the  other  nations  of  the  earth  in 
learning,  in  the  arts,  mathematics,  civilisation,  govern- 
ment, and  other  sciences.  The  enlightener  and  educator 
of  these  nomadic  tribes,  and  the  founder  of  the  civilisa- 
tion and  perfections  of  humanity  among  these  different 
races,  was  an  illiterate  man,  Muhammad.  Was  this 
illustrious  man  a  thorough  educator  or  not  ?  A  just 
judgment  is  necessary. 

i  Galileo. 


VIII 
THE  BAB 

As  for  the  Bab,1 — may  my  soul  be  his  sacrifice ! — at 
a  youthful  age,  that  is  to  say  when  he  had  reached  the 
twenty-fifth  year  of  his  blessed  life,  he  stood  forth  to 
proclaim  his  Cause.  It  was  universally  admitted  by  the 
Shiites  that  he  had  never  studied  in  any  school,  and 
had  not  acquired  knowledge  from  any  teacher ;  all  the 
people  of  Shiraz  bear  witness  to  this.  Nevertheless,  he 
suddenly  appeared  before  the  people,  endowed  with  the 
most  complete  erudition.  Although  he  was  but  a 
merchant,  he  confounded  all  the  Ulama2  of  Persia. 
All  alone,  in  a  way  which  is  beyond  imagination,  he 
upheld  the  Cause  against  the  Persians,  who  are  re- 
nowned for  their  religious  fanaticism.  This  illustrious 
soul  arose  with  such  power  that  he  shook  the  supports 
of  the  religion,  of  the  morals,  the  conditions,  the  habits, 
and  the  customs  of  Persia,  and  instituted  new  rules, 
new  laws,  and  a  new  religion.  Though  the  great 
personages  of  the  State,  nearly  all  the  clergy,  and  the 
public  men,  arose  to  destroy  and  annihilate  him,  he 
alone  withstood  them,  and  moved  the  whole  of  Persia. 

1  The  Bab  is  here  designated  by  his  title  Hazrati  'Ala,  His  Supreme 
Highness ;  but  for  the  convenience  of  the  reader  we  shall  continue  to 
designate  him  by  the   name    under  which  he  is  known  throughout 
Europe,  i.e.  the  Bab. 

2  Doctors  of  the  religion  of  Islam. 

80 


ON  THE  INFLUENCE  OF  THE  PROPHETS  31 

Many  Ulama  and  public  men,  as  well  as  other  people, 
joyfully  sacrificed  their  lives  in  his  Cause,  arid  hastened 
to  the  plain  of  martyrdom. 

The  government,  the  nation,  the  doctors  of  divinity, 
and  the  great  personages,  desired  to  extinguish  his 
light,  but  they  could  not  do  so.  At  last  his  moon 
arose,  his  star  shone  forth,  his  foundations  became 
firmly  established,  and  his  dawning  -  place  became 
brilliant.  He  imparted  divine  education,  and  produced 
marvellous  results  on  the  thoughts,  morals,  customs, 
and  conditions  of  the  Persians.  He  announced  the 
glad  tidings  of  the  manifestation  of  the  Sun  of  Baha  to 
his  followers,  and  prepared  them  to  believe. 

The  appearance  of  such  wonderful  signs  and  great 
results,  the  effects  produced  upon  the  minds  of  the 
people,  and  upon  the  prevailing  ideas;  the  establish- 
ment of  the  foundations  of  progress,  and  the  organisa- 
tion of  the  principles  of  success  and  prosperity  by  a 
young  merchant,  constitute  the  greatest  proof  that  he 
was  a  perfect  educator.  A  just  person  will  never 
hesitate  to  believe  this. 


IX 
BAHAfU'LLAH 

BAHA'u'LLAH1  appeared  at  a  time  when  the  Persian 
Empire  was  immersed  in  profound  obscurantism  and 
ignorance,  and  lost  in  the  blindest  fanaticism. 

In  the  European  histories,  no  doubt,  you  have  read 
detailed  accounts  of  the  morals,  customs,  and  ideas  of 
the  Persians  during  the  last  centuries.  It  is  useless 
to  repeat  them.  Briefly,  we  will  say  that  Persia  had 
fallen  so  low  that  to  all  foreign  travellers  it  was  a 
matter  of  regret  that  this  country,  which  in  former 
times  had  been  so  glorious  and  highly  civilised,  had 
now  become  so  decayed,  ruined,  and  upset. 

It  was  at  this  time  that  Baha'u'llah  appeared.  His 
father  was  one  of  the  viziers,  not  one  of  the  Ulama.  As 
all  the  people  of  Persia  know,  he  had  never  studied 
in  any  school,  nor  had  he  associated  with  the  Ulama 
or  the  men  of  learning.  The  early  part  of  his  life  was 
passed  in  the  greatest  happiness.  His  companions  and 
associates  were  Persians  of  the  highest  rank,  but  not 
learned  men. 

1  Jamali  Mubarak,  the  Blessed  Beauty,  the  title  which  is  here  given 
to  Baha'u'llah.     He  is  also  called  Jamali  Qidam,  the  Pre -existent,  or 
Ancient  Beauty.      But  we  shall  designate  him  as  Baha'u'llah,  the 
title  by  which  he  is  known  in  the  West. 
32 


ON  THE  INFLUENCE  OF  THE  PROPHETS  33 

As  soon  as  the  Bab  became  manifested,Baha'u'llahsaid, 
' This  great  man  is  the  Lord  of  the  righteous,  and  faith 
in  him  is  incumbent  upon  all.'    And  he  arose  to  assist 
the  Bab,  and  gave  many  proofs  and  positive  evidences 
of  his  truth,  in  spite  of  the  fact  that  the  Ulama  of 
the  state  religion  had  constrained  the  Persian  Govern- 
ment to  oppose  and  resist  him,  and  had  further  issued 
decrees  ordering  the  massacre,  pillage,  persecution,  and 
expulsion  of  his  followers.    In  all  the  provinces  they 
began  to  kill,  to  burn,  to  pillage  the  converts  and  even 
to  assault  the  women  and  children.    Regardless  of  this, 
Baha'u'llah  arose  to  proclaim  the  word  of  the  Bab  with 
the  greatest  firmness  and  energy.    Not  for  one  moment 
was  he  in  concealment ;   he  mixed  openly  with  his 
enemies.     He  was  occupied  in  showing  forth  evidences 
and  proofs,  and  was  recognised  as  the  herald  of  the 
word    of  God.      In  many  changes    and  chances  he 
endured  the  greatest  misfortunes,  and  at  every  moment 
he  ran  the  risk  of  being  martyred. 

He  was  put  into  chains,  and  confined  in  an  under- 
ground prison.  His  vast  property  and  inheritance  were 
pillaged  and  confiscated.  He  was  exiled  four  times, 
and  found  rest  only  in  the  'Greatest  Prison.'1 

In  spite  of  all  this  he  never  ceased  for  one  instant 
his  proclamation  of  the  greatness  of  the  Cause  of  God. 
He  manifested  such  virtue,  knowledge,  and  perfections, 
that  he  became  a  wonder  to  all  the  people  of  Persia. 
So  much  so  that  in  Tihran,  Baghdad,  Constantinople 
Roumelia,  and  even  in  Acca,  every  one  of  the  learned 
and  scientific  men  who  entered  his  presence,  wh( 

'MWIWtol^ 

he  was  imprisoned  in  Acca  (Acre),  'the  Greatest  Prison,  u 

C 


34  SOME  ANSWERED  QUESTIONS 

friend  or  enemy,  never  failed  to  receive  the  most 
sufficient  and  convincing  answer  to  whatever  question 
was  propounded.  All  frequently  acknowledged  that  he 
was  alone  and  unique  in  his  perfections. 

It  often  happened  that  in  Baghdad  certain  Muham- 
madan  Ulama,  Jewish  rabbis,  and  Christians,  met  to- 
gether with  some  European  scholars,  in  a  blessed 
reunion :  each  one  had  some  question  to  propose,  and 
although  they  were  possessed  of  varying  degrees  of 
culture,  they  each  heard  a  sufficient  and  convincing 
reply,  and  retired  satisfied.  Even  the  Persian  Ulama 
who  were  at  Karbala  and  Najaf  chose  a  wise  man  whom 
they  sent  on  a  mission  to  him ;  his  name  was  Mulla 
Hasan  Amu.  He  came  into  the  Holy  Presence,  and 
proposed  a  number  of  questions  on  behalf  of  the  Ulama, 
to  which  Baha'u'llah  replied.  Then  Hasan  Amu  said : 
'The  Ulama  recognise  without  hesitation  and  confess 
the  knowledge  and  virtue  of  Baha'u'llah,  and  they  are 
unanimously  convinced  that  in  all  learning  he  has  no 
peer  or  equal ;  and  it  is  also  evident  that  he  has  never 
studied  or  acquired  this  learning ' ;  but  still  the  Ulama 
said:  'We  are  not  contented  with  this,  we  do  not 
acknowledge  the  reality  of  his  mission  by  virtue  of  his 
wisdom  and  righteousness.  Therefore  we  ask  him  to 
show  us  a  miracle  in  order  to  satisfy  and  tranquillise 
our  hearts/ 

Baha'u'llah  replied:  'Although  you  have  no  right 
to  ask  this,  for  God  should  test  His  creatures,  and 
they  should  not  test  God,  still  I  allow  and  accept  this 
request.  But  the  Cause  of  God  is  not  a  theatrical 
display  that  is  presented  every  hour,  of  which  some 
new  diversion  may  be  asked  for  every  day.  If  it 


ON  THE  INFLUENCE  OF  THE  PROPHETS  35 

were   thus,  the  Cause  of  God  would    become  mere 
child's  play. 

The  Ulama  must  therefore  assemble  and  with  one 
accord  choose  one  miracle,  and  write  that  after  the 
performance  of  this  miracle  they  will  no  longer  enter- 
tain doubts  about  me,  and  that  all  will  acknowledge 
and  confess  the  truth  of  my  Cause.  Let  them  seal  this 
paper  and  bring  it  to  me.  This  must  be  the  accepted 
criterion :  If  the  miracle  is  performed,  no  doubt  will 
remain  for  them ;  and  if  not,  we  shall  be  convicted  of 
imposture.'  The  learned  man,  Hasan  Amu,  rose  and 
replied, ' There  is  no  more  to  be  said';  he  then  kissed 
the  knee  of  the  Blessed  One  although  he  was  not  a 
believer,  and  went.  He  gathered  the  Ulama  and  gave 
them  the  sacred  message.  They  consulted  together 
and  said,  '  This  man  is  an  enchanter :  perhaps  he  will 
perform  an  enchantment,  and  then  we  shall  have 
nothing  more  to  say.'  Acting  on  this  belief,  they  did 
not  dare  to  push  the  matter  further.1 

This  man,  Hasan    Amu,  mentioned    this    fact   at 
many  meetings.      After  leaving  Karbala  he  went  to 
Kirmanshah  and  Tihran,  and  spread  a  detailed  account 
of  it  everywhere,  laying  emphasis  on  the  fear  and 
withdrawal  of  the  Ulama. 

Briefly  all  his  adversaries  in  the  Orient  acknow- 
ledcred  his  greatness,  grandeur,  knowledge,  and  virtue; 
and  though  they  were  his  enemies,  they  always  spoke 
of  him  as  <  the  renowned  Baha'u'llah.' 

At  the  time  when  this  great  Light  suddenly  aros 

i  The  penetrating  *^  °^ 
came  the  malignity  of  his  enemies,  who,  it  was  c 
agree  in  choosing  what  miracle  to  ask  for. 


36  SOME  ANSWERED  QUESTIONS 

upon  the  horizon  of  Persia,  all  the  people,  the  ministers, 
the  Ulama,  and  men  of  other  classes  rose  against  him, 
pursuing  him  with  the  greatest  animosity,  and  pro- 
claiming '  that  this  man  wishes  to  suppress  and  destroy 
the  religion,  the  law,  the  nation,  and  the  empire/  The 
same  was  said  of  Christ.  But  Baha'u'llah  alone  and 
without  support  resisted  them  all,  without  ever  show- 
ing the  least  weakness.  At  last  they  said:  'As  long 
as  this  man  is  in  Persia  there  will  be  no  peace 
and  tranquillity ;  we  must  banish  him,  so  that  Persia 
may  return  to  a  state  of  quietude.' 

They  proceeded  to  use  violence  towards  him  to  oblige 
him  to  ask  for  permission  to  leave  Persia,  thinking  that 
by  this  means  the  light  of  his  truth  would  be  extin- 
guished; but  the  result  was  quite  the  contrary.  The 
Cause  became  magnified,  and  its  flame  more  intense. 
At  first  it  spread  throughout  Persia  only,  but  the  exile 
of  Baha'u'llah  caused  the  diffusion  of  the  Cause  through- 
out other  countries.  Afterwards  his  enemies  said, '  Irak 
Arabi1  is  not  far  enough  from  Persia;  we  must  send 
him  to  a  more  distant  kingdom/  This  is  why  the 
Persian  Government  determined  to  send  Baha'u'llah 
from  Irak  to  Constantinople.  Again  the  event  proved 
that  the  Cause  was  not  in  the  least  weakened;  once 
more  they  said,  'Constantinople  is  a  place  of  passage 
and  of  sojourn  for  various  races  and  peoples,  among 
them  are  many  Persians/  For  this  reason  the  Persians 
further  exiled  him  to  Roumelia ;  but,  when  there,  the 
flame  became  more  powerful,  and  the  Cause  more 
exalted.  At  last  the  Persians  said,  '  Not  one  of  these 
places  is  safe  from  his  influence ;  we  must  send  him  to 

1  The  district  in  which  Baghdad  is  situated. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  37 

some  place  where  he  will  be  reduced  to  powerlessness, 
and  where  his  family  and  followers  wiU  have  to  submit 
to  the  direst  afflictions.'  So  they  chose  the  prison 
of  Acca,  which  is  reserved  especiaUy  for  murderers, 
thieves,  and  highway  robbers,  and  in  truth  they  classed' 
him  with  such  people.  But  the  power  of  God  became 
still  further  manifested,  for  his  prison  became  the 
means  of  the  promulgation  of  his  doctrine,  and  the 
proclamation  of  his  word.  The  greatness  of  Baha' 
u'llah  then  became  evident,  for  it  was  from  this  prison 
and  under  such  circumstances  that  he  caused  Persia 
to  advance  from  knowledge  to  knowledge.  He  over- 
came all  his  enemies,  and  proved  to  them  that  they 
could  not  resist  the  Cause.  His  holy  teachings  pene- 
trated all  regions,  and  his  Cause  was  established. 

Indeed,  in  all  parts  of  Persia  his  enemies  arose 
against  him  with  the  greatest  hatred,  imprisoning, 
killing,  and  beating  his  converts;  and  burning  and 
razing  to  the  ground  thousands  of  dwellings,  striving 
by  every  means  to  exterminate  and  crush  the  Cause. 
In  spite  of  all  this,  from  the  prison  of  murderers, 
highway  robbers,  and  thieves,  it  became  exalted.  His 
teachings  were  spread  abroad,  and  his  exhortations 
affected  many  of  those  who  had  been  the  most  full 
of  hatred,  and  made  them  firm  believers;  even  the 
Persian  Government  itself  became  awakened,  and  re- 
gretted the  evils  that  had  arisen  through  the  fault 
of  the  Ulama. 

When  BahaVllah  came  to  this  prison  in  the  Holy 
Land,  the  wise  men  realised  that  the  glad  tidings  which 
God  gave  through  the  tongue  of  the  Prophets  two  or 
three  thousand  years  before,  were  again  manifested, 


38  SOME  ANSWERED  QUESTIONS 

and  that  God  was  faithful  to  His  promise ;  for  to  some 
of  the  Prophets  He  had  revealed  and  given  the  good 
news  that '  the  Lord  of  Hosts  should  be  manifested  in 
the  Holy  Land.'  All  these  promises  were  fulfilled; 
and  it  is  difficult  to  understand  how  Baha'u'llah  could 
have  been  obliged  to  leave  Persia,  and  to  pitch  his  tent 
in  this  Holy  Land,  but  for  the  persecution  of  his 
enemies,  his  banishment,  and  exile.  His  enemies 
intended  that  his  imprisonment  should  completely 
destroy  and  annihilate  the  blessed  Cause,  but  this 
prison  was  in  reality  of  the  greatest  assistance,  and 
became  the  means  of  its  development.  The  divine  re- 
nown of  Baha'u'llah  reached  the  East  and  the  West,  and 
the  rays  of  the  Sun  of  Truth  illuminated  all  the  world. 
Praise  be  to  God !  though  he  was  a  prisoner,  his  tent 
was  raised  on  Mount  Carmel,  and  he  moved  abroad  with 
the  greatest  majesty.  Every  person,  friend  or  stranger, 
who  was  honoured  by  his  presence  used  to  say, '  This  is 
a  prince,  not  a  captive.' 

As  soon  as  he  arrived  at  this  prison  he  addressed  an 
epistle  to  Napoleon,1  which  he  sent  through  the  French 
ambassador.  The  gist  of  it  was:  'Ask  what  is  our 
crime,  and  why  we  are  confined  in  this  prison  and  this 
dungeon.'  Napoleon  made  no  reply.  Then  a  second 
epistle  was  issued,  which  is  contained  in  the  Suratu'l- 
Haikal.2  The  epitome  of  it  is  :  '  Oh  Napoleon,  as  thou 
hast  not  listened  to  my  proclamation,  and  as  thou  hast 
not  answered  it,  thy  dominion  will  before  long  be  taken 
away  from  thee  and  thou  wilt  be  utterly  destroyed.' 
This  epistle  was  sent  to  Napoleon  by  post,  through  the 

1  Napoleon  in. 

2  One  of  Baha'u'llah's  works  written  after  his  Declarations. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  39 

care  of  Cesar  Ketafagoo,1  as  was  known  to  all  the  com- 
panions of  his  exile.  Copies  of  this  epistle  were 
rapidly  spread  throughout  the  whole  of  Persia,  for  the 
Kitabu'l-Haikal  was  then  in  circulation  in  Persia,  and 
this  letter  was  among  the  contents  of  this  book.  This 
happened  in  1869  A.D.,  and  as  the  Suratu'l-Haikal  was 
circulated  in  Persia  and  India,  and  was  in  the  hands  of 
all  believers,  the  fulfilment  of  the  prophecy  contained 
in  this  letter  was  confidently  expected.  Not  long 
after,  in  1870  A.D.,  the  war  between  Germany  and 
France  broke  out;  and  though  no  one  at  that  time 
expected  the  victory  of  Germany,  Napoleon  was 
defeated  and  dishonoured,  he  surrendered  to  his 
enemies,  and  his  glory  was  changed  into  deep  abase- 
ment. 

Tablets 2  were  also  sent  to  other  kings,  and  amongst 
them  was  the  letter  to  H.M.  Nasiru'd-Din  Shah.  In 
that  epistle  Baha'ullah  said:  'Have  me  summoned, 
gather  the  Ulama,  and  ask  for  proofs  and  arguments, 
so  that  the  truth  and  falsehood  may  become  known.' 
H.M.  Nasiru'd-Din  Shah  sent  the  blessed  epistle  to  the 
Ulama  and  proposed  to  them  that  they  should  under- 
take this  mission,  but  they  dared  not  do  so.  Then  he 
asked  seven  of  the  most  celebrated  among  them  to 
write  an  answer  to  the  challenge.  After  some  time 
they  returned  the  blessed  letter,  saying,  '  This  man  is 
the  opposer  of  religion  and  the  enemy  of  the  Shah.' 
His  majesty  the  Shah  of  Persia  was  much  vexed,  and 
said, '  This  is  a  question  for  proofs  and  arguments,  and 

1  Son  of  a  French  Consul  in  Syria  with  whom  Baha'u  llah  had  friendly 
relations. 

2  Name  given  to  the  epistles  of  Baha'ullah. 


40  SOME  ANSWERED  QUESTIONS 

of  truth  or  falsehood :  how  can  it  refer  to  politics  ? 
Alas !  how  much  we  respected  these  Ulama,  who  cannot 
even  reply  to  this  epistle/ 

Briefly,  all  that  was  recorded  in  the  Tablets  to  the 
Kings  has  nearly  been  fulfilled:  if  from  the  year 
1870  A.D.  we  compare  the  events  that  have  occurred, 
we  will  find  that  nearly  all  have  appeared  as  predicted ; 
only  a  few  remain  which  will  afterwards  become 
manifested. 

So  also  foreign  peoples,  and  other  sects  who  were  not 
believers,  attributed  many  wonderful  things  to  Bah  a' 
u'llah :  some  believed  that  he  was  a  saint,1  and  some 
even  wrote  of  him.  One  of  them,  Sayyid  Dawoudi,  a 
Sunnite  savant  of  Baghdad,  wrote  a  short  treatise  in 
which  he  recorded  some  supernatural  acts.  Even  now, 
in  all  parts  of  the  East,  there  are  some  people  who 
though  they  do  not  believe  in  his  manifestation,  never- 
theless believe  him  to  be  a  saint  and  have  faith  in  his 
miracles. 

To  sum  up,  both  his  antagonists  and  his  partisans, 
as  well  as  all  those  who  were  received  in  the  sacred 
spot,  acknowledged  and  bore  witness  to  the  greatness 
of  Baha'ullah;  though  they  did  not  believe  in  him, 
still  they  acknowledged  his  grandeur,  and  as  soon  as 
they  entered  the  sacred  spot,  the  presence  of  Baha' 
u'llah  produced  such  an  effect  on  most  of  them  that 
they  could  not  utter  a  word.  How  many  times  it 
happened  that  one  of  his  most  bitter  enemies  would 
resolve  within  himself:  '  I  will  say  such  and  such  things 
when  I  reach  his  presence,  and  I  will  dispute  and 
argue  thus  with  him,'  but  when  he  entered  the  Holy 

1  Wali. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  41 

Presence  he  would  become  amazed  and  confounded, 
and  remain  speechless. 

Baha'u'llah  had  never  studied  Arabic,  he  had  not 
had  a  tutor  or  teacher  nor  had  he  entered  a  school; 
nevertheless  the  eloquence  and  elegance  of  his  blessed 
expositions  in  Arabic,  as  well  as  his  Arabic  writiDgs, 
caused  astonishment  and  stupefaction  to  the  most 
accomplished  Arabic  scholars,  and  all  recognised  and 
declared  that  he  was  incomparable  and  unequalled. 

If  we  carefully  examine  the  text  of  the  Bible,  we  see 
that  the  Divine  Manifestation  never  said  to  those  who 
denied  him, '  Whatever  miracle  you  desire,  I  am  ready 
to  perform,  and  I  will  submit  to  whatever  test  you  pro- 
pose.' But  in  the  Epistle  to  the  Shah,  Baha'u'llah 
said  clearly, '  Gather  the  Ulama  and  summon  me,  that 
the  evidences  and  proofs  may  be  established.' l 

For  fifty  years  Baha'u'llah  faced  his  enemies  like  a 
mountain :  all  wished  to  annihilate  him  and  sought  his 
destruction.  A  thousand  times  they  planned  to  crucify 
and  destroy  him,  and  during  these  fifty  years  he  was  in 
constant  danger. 

In  this  day  Persia  is  in  such  a  state  of  decadence  and 
ruin,  that  all  intelligent  men,  whether  Persians  or 
foreigners,  who  realise  the  true  state  of  affairs,  recog- 
nise that  its  progress,  its  civilisation  and  its  reconstruc- 
tion, depend  upon  the  promulgation  of  the  teachings 
and  the  development  of  the  theories  of  this  great 
personage. 

1  Cf.  page  35  note  1.  In  giving  such  importance  to  this  example 
of  the  good  sense  of  Baha'u'llah,  'Abdu'1-Baha  means  to  empha- 
sise the  uselessness  of  miracles  as  a  proof  of  the  truth  of  the  Mani- 
festations of  God.  Cf.  *  Miracles,'  page  115. 


42  SOME  ANSWERED  QUESTIONS 

Christ  in  his  blessed  day  in  reality  only  educated 
eleven  men:  the  greatest  of  them  was  Peter,  who 
nevertheless,  when  he  was  tested,  thrice  denied  Christ. 
In  spite  of  this,  the  Cause  of  Christ  subsequently  per- 
meated the  world.  At  the  present  day  Baha'u'llah 
has  educated  thousands  of  souls  who,  while  under  the 
menace  of  the  sword,  raised  to  the  highest  heaven  the 
cry  of  '  Ya  Baha'u'l-Abha'',1  and  in  the  fire  of  tests, 
their  faces  became  illuminated  like  gold.  Then  reflect 
what  will  take  place  in  the  future. 

Finally,  we  must  be  just,  and  acknowledge  what  an 
educator  this  Glorious  Being  was,  what  marvellous  signs 
were  manifested  by  liim,  and  what  power  and  might 
have  been  realised  in  the  world  through  him. 

1  A  cry  used  as  a  declaration  of  faith  by  the  Bahais,  literally  c  Oh 
Glory,  the  most  Glorious.' 


X 

TRADITIONAL  PROOFS  EXEMPLIFIED  FROM 
THE  BOOK  OF  DANIEL 

TO-DAY,  at  table,  let  us  speak  for  a  little  of  proofs. 
If  you  had  come  to  this  blessed  place  in  the  days  of 
the  manifestation  of  the  evident  Light,1  if  you  had 
attained  to  the  court  of  his  presence,  and  had  witnessed 
his  luminous  beauty,  you  would  have  understood  that 
his  teachings  and  perfection  were  not  in  need  of  further 
evidence. 

Only  through  the  honour  of  entering  his  presence, 
many  souls  became  confirmed  believers ;  they  had  no 
need  of  other  proofs.  Even  those  people  who  rejected 
and  hated  him  bitterly,  when  they  had  met  him,  would 
testify  to  the  grandeur  of  Baha'u'llah,  saying :  '  This  is 
a  magnificent  man,  but  what  a  pity  that  he  makes  such 
a  claim !  Otherwise  all  that  he  says  is  acceptable.' 

But  now,  as  that  Light  of  Reality  has  set,  all  are  in 
need  of  proofs ;  so  we  have  undertaken  to  demonstrate 
logical  proofs  of  the  truth  of  his  claim.  We  will  cite 
another  which  alone  is  sufficient  for  all  who  are  just, 
and  which  no  one  can  deny.  It  is  that  this  illustrious 
Being  uplifted  his  Cause  in  the  '  Greatest  Prison ' ; 2  from 
this  Prison  his  light  was  shed  abroad;  his  fame 

1  Baha'u'llah.  2  Acca. 

43 


44  SOME  ANSWERED  QUESTIONS 

conquered  the  world;  and  the  proclamation  of  his 
glory  reached  the  East  and  West :  until  our  time  no 
such  thing  has  ever  occurred. 

If  there  be  justice  this  will  be  acknowledged;  but 
there  are  some  people  who,  even  if  all  the  proofs  in 
the  world  be  adduced  before  them,  still  will  not  judge 
justly ! 

Thus  the  religion  and  the  state  of  Persia  with  all 
their  strength  could  not  resist  him.  Verily,  single 
and  alone,  imprisoned  and  oppressed,  he  accomplished 
whatever  he  desired. 

I  do  not  wish  to  mention  the  miracles  of  Baha 
ullah,  for  it  may  perhaps  be  said  that  these  are  tradi- 
tions, liable  both  to  truth  and  to  error,  like  the  accounts 
of  the  miracles  of  Christ  in  the  Gospel,  which  come  to 
us  from  the  apostles  and  not  from  any  one  else,  and 
are  denied  by  the  Jews.  Though  if  I  wish  to  mention 
the  supernatural  acts  of  Baha'u'llah,  they  are  numerous; 
they  are  acknowledged  in  the  Orient,  and  even  by  some 
strangers  to  the  Cause.  But  these  narratives  are  not 
decisive  proofs  and  evidences  to  all ;  the  hearer  might 
perhaps  say  that  this  account  may  not  be  in  accord- 
ance with  what  occurred,  for  it  is  known  that  other 
sects  recount  miracles  performed  by  their  founders. 
For  instance,  the  Brahmanists  relate  miracles:  from 
what  evidence  may  we  know  that  those  are  false  and 
that  these  are  true  ?  If  these  are  fables,  the  others 
also  are  fables ;  if  these  are  generally  accepted,  so  also 
the  others  are  generally  accepted :  consequently  these 
accounts  are  not  satisfactory  proofs.  Yes,  miracles 
are  proofs  for  the  bystander  only,  and  even  he  may 
regard  them  not  as  a  miracle  but  as  an  enchantment. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  45 

Extraordinary  feats  have  also  been  related  of  some 
conjurors. 

Briefly,  my  meaning  is  that  many  wonderful  things 
were  done  by  Baha'u'llah,  but  we  do  not  recount  them ; 
for  they  do  not  constitute  proofs  and  evidences  for  the 
peoples ;  and  they  are  not  decisive  proofs  even  for  those 
who  see  them,  for  they  may  think  that  they  are  merely 
enchantments. 

Also,  most  of  the  miracles  of  the  Prophets  which  are 
mentioned  have  an  inner  significance.  For  instance, 
in  the  Gospel  it  is  written  that  at  the  martyrdom  of 
Christ  darkness  prevailed,  and  the  earth  quaked,  and 
the  veil  of  the  Temple  was  rent  in  twain  from  the  top 
to  the  bottom,  and  the  dead  came  forth  from  their 
graves.  If  these  events  had  happened  they  would 
indeed  have  been  wonderful,  and  would  certainly  have 
been  recorded  in  the  history  of  the  times.  They  would 
have  become  the  cause  of  much  troublings  of  heart. 
The  soldiers  would  either  have  taken  down  Christ  from 
the  cross  or  they  would  have  fled.  These  events  are 
not  related  in  any  history,  therefore  it  is  evident  they 
ought  not  to  be  taken  literally,  but  as  having  an  inner 
significance.1 

Our  purpose  is  not  to  deny  such  miracles ;  our  only 
meaning  is  that  they  do  not  constitute  decisive  proofs, 
and  that  they  have  an  inner  significance. 

Accordingly  to-day,  at  table,  we  will  refer  to  the 
explanation  of  the  traditional  proofs  which  are  in  the 
Holy  Books.  Until  now,  all  that  we  have  spoken  of 
are  logical  proofs. 

The  state  in  which  one  should  be  to  seriously  search 
1  Of.  'Miracles, 'page  115. 


46  SOME  ANSWERED  QUESTIONS 

for  the  truth  is  the  condition  of  the  thirsty  burning 
soul  desiring  the  water  of  life,  of  the  fish  struggl- 
ing to  reach  the  sea,  of  the  sufferer  seeking  for 
the  true  doctor  to  obtain  the  divine  cure,  of  the  lost 
caravan  endeavouring  to  find  the  right  road,  of  the 
lost  and  wandering  ship  striving  to  reach  the  shore  of 
salvation. 

Also,  the  seeker  must  be  endowed  with  certain 
qualities.  First  of  all  he  must  be  just,  and  severed  from 
all  else  save  God ;  his  heart  must  be  entirely  turned  to 
the  supreme  horizon ;  he  must  be  free  from  the  bond- 
age of  vices  and  passions,  for  all  these  are  obstacles ; 
furthermore,  he  must  be  able  to  endure  all  hardships ; 
he  must  be  absolutely  pure  and  sanctified,  and  free 
from  the  love  or  the  hatred  of  the  inhabitants  of  the 
world.  Why?  because  the  fact  of  his  love  for  any 
person  or  thing  might  prevent  him  from  recognising 
the  truth  in  another,  and  in  the  same  way,  hatred  for 
anything  might  be  a  hindrance  in  discerning  truth. 
This  is  the  condition  of  seeking ;  and  the  seeker  must 
have  these  qualities  and  attributes.  Until  he  reaches 
this  condition,  it  is  not  possible  for  him  to  attain  to 
the  Sun  of  Reality. 

Let  us  now  return  to  our  subject. 

All  the  peoples  of  the  world  are  awaiting  two  Mani- 
festations, who  must  be  contemporaneous ;  all  wait  for 
the  fulfilment  of  this  promise.  In  the  Bible  the  Jews 
have  the  promise  of  the  Lord  of  Hosts  and  the  Messiah ; 
in  the  Gospel  the  return  of  Christ  and  Elijah  is 
promised. 

In  the  religion  of  Muhammad  there  is  the  promise 
of  the  Mahdi  and  the  Messiah,  and  it  is  the  same  with 


ON  THE  INFLUENCE  OF  THE  PROPHETS  47 

the  Zoroastrian  and  the  other  religions,  but  if  we  relate 
these  matters  in  detail  it  would  take  too  long.  The 
essential  fact  is  that  all  are  promised  two  Manifesta- 
tions, who  will  come,  one  following  on  the  other.  It 
has  been  prophesied  that  in  the  time  of  these  two 
Manifestations  the  earth  will  be  transformed,  the 
world  of  existence  will  be  renewed,  and  beings  will  be 
clothed  in  new  garments.  Justice  and  truth  will 
encompass  the  world,  enmity  and  hatred  will  disappear, 
all  causes  of  division  among  peoples,  races,  and  nations 
will  vanish,  and  the  cause  of  union,  harmony,  and  con- 
cord will  appear.  The  negligent  will  awake,  the  blind 
will  see,  the  deaf  will  hear,  the  dumb  will  speak,  the 
sick  will  be  cured,  the  dead  will  arise.  War  will  give 
place  to  peace,  enmity  will  be  conquered  by  love ;  the 
causes  of  dispute  and  wrangling  will  be  entirely 
removed,  and  true  felicity  will  be  attained.  The  world 
will  become  the  mirror  of  the  Heavenly  Kingdom, 
humanity  will  be  the  Throne  of  Divinity.  All  nations 
will  become  one,  all  religions  will  be  unified,  all 
individual  men  will  become  of  one  family  and  of  one 
kindred.  All  the  regions  of  the  earth  will  become  one, 
the  superstitions  of  nationality,  patriotism,  personality, 
language,  and  politics  will  disappear ;  and  all  men  will 
attain  to  life  eternal,  under  the  shadow  of  the  Lord  of 
Hosts. 

Now  we  must  prove  from  the  Holy  Books  that  these 
two  Manifestations  have  come,  and  we  must  divine  the 
meaning  of  the  words  of  the  Prophets ;  for  we  wish  for 
proofs  drawn  from  the  Holy  Books. 

A  few  days  ago,  at  table,  we  put  forth  logical  proofs 
establishing  the  truth  of  these  two  Manifestations. 


48  SOME  ANSWERED  QUESTIONS 

To  conclude:  in  the  Book  of  Daniel,1  from  the 
rebuilding  of  Jerusalem  to  the  martyrdom  of  Christ, 
seventy  weeks  are  appointed;  for  by  the  martyrdom 
of  Christ  the  sacrifice  is  accomplished  and  the  altar 
destroyed.  This  is  a  prophecy  of  the  manifestation 
of  Christ.  These  seventy  weeks  begin  with  the  restora- 
tion and  the  rebuilding  of  Jerusalem,  concerning  which 
four  edicts  were  issued  by  three  kings. 

The  first  was  issued  by  Cyrus  in  the  year  536  B.C.  ; 
this  is  recorded  in  the  first  chapter  of  the  Book  of 
Ezra.  The  second  edict,  with  reference  to  the  rebuild- 
ing of  Jerusalem,  is  that  of  Darius  of  Persia  in  the 
year  519  B.C.  ;  this  is  recorded  in  the  sixth  chapter  of 
Ezra.  The  third  is  that  of  Artaxerxes  in  the  seventh 
year  of  his  reign,  that  is  in  457  B.C.  ;  this  is  recorded 
in  the  seventh  chapter  of  Ezra.  The  fourth  is  that  of 
Artaxerxes  in  the  year  444  B.C.  ;  this  is  recorded  in  the 
second  chapter  of  Nehemiah. 

But  Daniel  refers  especially  to  the  third  edict  which 
was  issued  in  the  year  457  B.C.  Seventy  weeks  make 
four  hundred  and  ninety  days.  Each  day,  according 
to  the  text  of  the  Holy  Book,  is  a  year.  For  in  the 
Bible  it  is  said :  '  The  day  of  the  Lord  is  one  year.' 2 
Therefore  four  hundred  and  ninety  days  are  four 
hundred  and  ninety  years.  The  third  edict  of  Artax- 
erxes was  issued  four  hundred  and  fifty-seven  years 
before  the  birth  of  Christ,  and  Christ  when  he  was 
martyred  and  ascended  was  thirty-three  years  of  age. 
When  you  add  thirty- three  to  four  hundred  and  fifty- 
seven,  the  result  is  four  hundred  and  ninety,  which  is 
the  time  announced  by  Daniel  for  the  manifestation  of 
Christ. 

1  Chap.  IT.  24.  2  Cf.  Numbers  xiv.  34. 


ON  THE  INFLUENCE  OF  THE  PKOPHETS  49 

But  in  the  twenty-fifth  verse  of  the  ninth  chapter  of 
the  Book  of  Daniel  this  is  expressed  in  another  manner, 
as  seven  weeks  and  sixty-two  weeks;  and  apparently 
this  differs  from  the  first  saying.  Many  have  remained 
perplexed  at  these  differences,  trying  to  reconcile  these 
two  statements.  How  can  seventy  weeks  be  right  in 
one  place,  and  sixty- two  weeks  and  seven  weeks  in 
another  ?  These  two  sayings  do  not  accord. 

But  Daniel  mentions  two  dates.  One  of  these  dates 
begins  with  the  command  of  Artaxerxes  to  Ezra  to 
rebuild  Jerusalem;  this  is  the  seventy  weeks  which 
came  to  an  end  with  the  ascension  of  Christ,  when  by 
his  martyrdom  the  sacrifice  and  oblation  ceased. 

The  second  period,  which  is  found  in  the  twenty- 
sixth  verse,  means  that  after  the  termination  of  the 
rebuilding  of  Jerusalem  until  the  ascension  of  Christ, 
there  will  be  sixty-two  weeks;  the  seven  weeks  are 
the  duration  of  the  rebuilding  of  Jerusalem,  which  took 
forty-nine  years :  when  you  add  these  seven  weeks  to 
the  sixty-two  weeks,  it  makes  sixty-nine  weeks,  and  in 
the  last  week  (69-70)  the  ascension  of  Christ  took 
place.  These  seventy  weeks  are  thus  completed,  and 
there  is  no  contradiction. 

As  the  manifestation  of  Christ  is  established  by  the 
prophecies  of  Daniel,  so  also  are  the  manifestations 
of  Baha'u'llah  and  of  the  Bab.  Until  now  we  have 
only  mentioned  logical  proofs;  now  we  shall  speak  of 
traditional  proofs. 

In  the  eighth  chapter  of  the  Book  of  Daniel,  verse 
thirteen,  it  is  said :  '  Then  I  heard  one  saint  speaking, 
and  another  saint  said  unto  that  certain  saint  which 
spake,  How  long  shall  be  the  vision  concerning  the 

D 


50  SOME  ANSWERED  QUESTIONS 

daily  sacrifice,  and  the  transgression  of  desolation,  to 
give  both  the  sanctuary  and  the  host  to  be  trodden 
under  foot  ? '  Then  he  answered  (v.  14) :  '  Unto  two 
thousand  and  three  hundred  days;  then  shall  the 
sanctuary  be  cleansed';  (v.  17)  'But  he  said  unto 
me  ...  at  the  time  of  the  end  shall  be  the  vision/ 
That  is  to  say,  how  long  will  this  misfortune,  this  ruin, 
this  abasement  and  degradation  last  ?  meaning,  when 
will  be  the  dawn  of  the  Manifestation?  Then  he 
answered, '  Two  thousand  and  three  hundred  days ;  then 
shall  the  sanctuary  be  cleansed.'  Briefly,  the  purport 
of  this  passage  is  that  he  appoints  two  thousand  three 
hundred  years,  for  in  the  text  of  the  Bible  each  day 
is  a  year.  Then  from  the  date  of  the  issuing  of  the 
edict  of  Artaxerxes  to  rebuild  Jerusalem  until  the  day 
of  the  birth  of  Christ  there  are  456  years,  and  from 
the  birth  of  Christ  until  the  day  of  the  manifestation 
of  the  Bab  there  are  1844  years.  When  you  add  456 
years  to  this  number  it  makes  2300  years.  That  is 
to  say,  the  fulfilment  of  the  vision  of  Daniel  took  place 
in  the  year  1844  A.D.,  and  this  is  the  year  of  the  Bab's 
manifestation  according  to  the  actual  text  of  the  Book 
of  Daniel.  Consider  how  clearly  he  determines  the  year 
of  manifestation;  there  could  be  no  clearer  prophecy 
for  a  manifestation  than  this. 

In  Matthew,  chapter  24  verse  3,  Christ  clearly  says 
that  what  Daniel  meant  by  this  prophecy  was  the  date 
of  the  manifestation,  and  this  is  the  verse :  '  As  he  sat 
upon  the  Mount  of  Olives,  the  disciples  came  unto  him 
privately,  saying,  Tell  us,  when  shall  these  things  be  ? 
and  what  shall  be  the  sign  of  thy  coming,  and  of  the 
end  of  the  world  ? '  One  of  the  explanations  he  gave 


ON  THE  INFLUENCE  OF  THE  PROPHETS  51 

them  in  reply  was  this  (v.  15):  'When  ye  therefore 
shall  see  the  abomination  of  desolation,  spoken  of  by 
Daniel  the  prophet,  stand  in  the  holy  place  (whoso 
readeth  let  him  understand).'  In  this  answer  he  re- 
ferred them  to  the  eighth  chapter  of  the  Book  of 
Daniel,  saying  that  every  one  who  reads  it  will  under- 
stand that  it  is  this  time  that  is  spoken  of.  Consider 
how  clearly  the  manifestation  of  the  Bab  is  spoken  of 
in  the  Old  Testament  and  in  the  Gospel. 

To  conclude,  let  us  now  explain  the  date  of  the 
manifestation  of  Baha'u'llah  from  the  Bible.  The  date 
of  Baha'u'llah  is  calculated  according  to  lunar  years 
from  the  mission  and  the  Hejira  of  Muhammad;  for 
in  the  religion  of  Muhammad  the  lunar  year  is  in 
use,  as  also  it  is  the  lunar  year  which  is  employed 
concerning  all  commands  of  worship. 

In  Daniel,  chapter  12  verse  6,  it  is  said :  '  And  one 
said  to  the  man  clothed  in  linen,  which  was  upon  the 
waters  of  the  river,  How  long  shall  it  be  to  the  end 
of  these  wonders?  And  I  heard  the  man  clothed  in 
linen,  which  was  upon  the  waters  of  the  river,  when 
he  held  up  his  right  hand  and  his  left  hand  unto 
heaven,  and  sware  by  him  that  liveth  for  ever  that 
it  shall  be  for  a  time,  times  and  a  half;  and  that  when 
he  shall  have  accomplished  to  scatter  the  power  of  the 
holy  people,  all  these  things  shall  be  finished.' 

As  I  have  already  explained  the  signification  of  one 
day,  it  is  not  necessary  to  explain  it  farther;  but  we 
will  say  briefly  that  each  day  of  the  Father  counts 
as  a  year,  and  in  each  year  there  are  twelve  months. 
Thus  three  years  and  a  half  make  forty-two  months, 
and  forty-two  months  are  twelve  hundred  and  sixty 


52  SOME  ANSWERED  QUESTIONS 

days.  The  Bab,  the  precursor  of  Baha'ullah,  appeared 
in  the  year  1260  from  the  Hejira  of  Muhammad,  by 
the  reckoning  of  Islam. 

Afterwards,  in  verse  11,  it  is  said:  'And  from  the 
time  that  the  daily  sacrifice  shall  be  taken  away,  and 
the  abomination  that  maketh  desolation  be  set  up, 
there  shall  be  a  thousand  two  hundred  and  ninety 
days.  Blessed  is  he  that  waiteth  and  cometh  to  the 
thousand  three  hundred  and  five- and- thirty  days ! ' 

The  beginning  of  this  lunar  reckoning  is  from  the 
day  of  the  proclamation  of  the  prophethood  of 
Muhammad  in  the  country  of  Hijaz;  and  that  was 
three  years  after  his  mission ;  because  in  the  beginning 
the  prophethood  of  Muhammad  was  kept  secret,  and 
no  one  knew  it  save  Khadija  and  Ibn  Naufal.1  After 
three  years  it  was  announced.  And  Baha'ullah  in  the 
year  1290  from  the  proclamation  of  the  mission  of 
Muhammad  caused  his  manifestation  to  be  known.2 

1  Waraqat-Ibn-Naufal,  Khadija's  cousin. 

2  The  year  1290  from  the  proclamation  of  the  mission  of  Muhammad, 
was  the  year  1280  of  the  Hejira,  or  1863-1864  of  our  era.     It  was 
at  this  epoch  (April  1864)  that  Baha'u'llah  on  leaving  Baghdad  for 
Constantinople,  declared  to  those  who  surrounded  him  that  he  was 
the  Manifestation  announced  by  the  Bab. 

It  is  this  declaration  which  the  Bahais  celebrate  by  the  Feast  of 
Rizwan,  this  name  being  that  of  the  garden  at  the  entrance  of  the 
city,  where  Baha'u'llah  stayed  during  twelve  days,  and  where  he 
made  the  declaration. 


XI 

COMMENTARY  ON  THE  ELEVENTH  CHAPTER 
OF  THE  REVELATION  OF  ST.  JOHN 

IN  the  beginning  of  the  eleventh  chapter  of  the 
Revelation  of  St.  John  it  is  said : — 

'And  there  was  given  me  a  reed  like  unto  a  rod: 
and  the  angel  stood,  saying,  Rise,  and  measure  the 
temple  of  God,  and  the  altar,  and  them  that  worship 
therein. 

*  But  the  court  which  is  without  the  temple  leave 
out,  and  measure  it  not;  for  it  is  given  unto  the 
Gentiles:  and  the  holy  city  shall  they  tread  under 
foot  forty  and  two  months/ 

This  reed  is  a  perfect  man  who  is  likened  to  a  reed, 
and  the  manner  of  its  likeness  is  this: — when  the 
interior  of  a  reed  is  empty  and  free  from  all  matter, 
it  will  produce  beautiful  melodies ;  and  as  the  sound 
and  melodies  do  not  come  from  the  reed,  but  from 
the  flute-player  who  blows  upon  it,  so  the  sanctified 
heart  of  that  blessed  being  is  free  and  emptied  from 
all  save  God,  pure  and  exempt  from  the  attachments 
of  all  human  conditions,  and  is  the  companion  of  the 
Divine  Spirit.  Whatever  he  utters  is  not  from  himself, 
but  from  the  real  flute-player,  and  it  is  a  divine  in- 
spiration. That  is  why  he  is  likened  to  a  reed;  and 

53 


54  SOME  ANSWERED  QUESTIONS 

that  reed  is  like  a  rod,  that  is  to  say  it  is  the  helper  of 
every  impotent  one,  and  the  support  of  human  beings. 
It  is  the  rod  of  the  Divine  Shepherd  by  which  He 
guards  His  flock,  and  leads  them  about  the  pastures 
of  the  Kingdom. 

Then  it  is  said, '  The  angel  stood,  saying,  Rise,  and 
measure  the  temple  of  God,  and  the  altar,  and  them  that 
worship  therein ' ;  that  is  to  say,  compare  and  measure : 
measuring  is  the  discovery  of  proportion.  Thus  the 
angel  said :  Compare  the  temple  of  God  and  the  altar 
and  them  that  are  praying  therein,  that  is  to  say, 
investigate  what  is  their  true  condition,  and  discover 
in  what  degree  and  state  they  are,  and  what  conditions, 
perfections,  behaviour  and  attributes  they  possess,  and 
make  yourself  cognisant  of  the  mysteries  of  those  holy 
souls  who  dwell  in  the  Holy  of  Holies  in  purity  and 
sanctity. 

'But  the  court  which  is  without  the  temple  leave 
out,  and  measure  it  not,  for  it  is  given  unto  the 
Gentiles.' 

In  the  beginning  of  the  seventh  century  after  Christ, 
when  Jerusalem  was  conquered,  the  Holy  of  Holies  was 
outwardly  preserved:  that  is  to  say,  the  house  which 
Solomon  built;  but  outside  the  Holy  of  Holies  the 
outer  court  was  taken  and  given  to  the  Gentiles.  '  And 
the  holy  city  shall  they  tread  under  foot  forty  and  two 
months/  that  is  to  say,  the  Gentiles  shall  govern  and 
control  Jerusalem  forty  and  two  months,  signifying 
twelve  hundred  and  sixty  days ;  and  as  each  day  signi- 
fies a  year,  by  this  reckoning  it  becomes  twelve  hundred 
and  sixty  years,  which  is  the  duration  of  the  cycle  of 
the  Quran.  For  in  the  texts  of  the  Holy  Book,  each 


ON  THE  INFLUENCE  OF  THE  PROPHETS  55 

day  is  a  year ;  as  it  is  said  in  the  fourth  chapter  of 
Ezekiel,  verse  6 :  '  Thou  shalt  bear  the  iniquity  of  the 
house  of  Judah  forty  days :  I  have  appointed  thee  each 
day  for  a  year.' 

These  prophecies  are  from  the  time  of  the  appearance 
of  Islam,  when  Jerusalem  was  trodden  under  foot,  which 
means  that  it  was  dishonoured.  But  the  Holy  of  Holies 
was  preserved,  guarded,  and  respected;  and  these 
events  continued  until  1260.  This  twelve  hundred  and 
sixty  years  is  a  prophecy  of  the  manifestation  of  the 
bab 1  of  Baha'u'llah,  which  took  place  in  the  year  1260 
of  the  Hejira  of  Muhammad,  and  as  the  period  of  twelve 
hundred  and  sixty  years  has  expired,  Jerusalem,  the 
Holy  City,  is  now  beginning  to  become  prosperous, 
populous,  and  flourishing.  Any  one  who  saw  Jerusalem 
sixty  years  ago,  and  who  sees  it  now,  will  recognise  how 
populous  and  flourishing  it  has  become,  and  how  it  is 
again  honoured. 

This  is  the  outward  meaning  of  these  verses  of  the 
Revelation  of  St.  John ;  but  they  have  another  explana- 
tion and  a  symbolic  sense,  which  is  as  follows: — the 
Law  of  God  is  divided  into  two  parts ;  one  is  the  funda- 
mental basis  which  comprises  all  spiritual  things,  that 
is  to  say,  it  refers  to  the  spiritual  virtues  and  divine 
qualities;  this  does  not  change  nor  alter:  it  is  the 
Holy  of  Holies  which  is  the  essence  of  the  Law  of  Adam, 
Noah,  Abraham,  Moses,  Christ,  Muhammad,  the  Bab, 
and  Baha'u'llah,  and  which  lasts  and  is  established  in 
all  the  prophetic  cycles.  It  will  never  be  abrogated, 
for  it  is  spiritual  and  not  material  truth;  it  is  faith, 
knowledge,  certitude,  justice,  piety,  righteousness,  trust- 

1  The  Gate,  i.e.  precursor. 


56  SOME  ANSWERED  QUESTIONS 

worthiness,  love  of  God,  inward  peace,  purity,  detach- 
ment, humility,  meekness,  patience,  and  constancy.  It 
shows  mercy  to  the  poor,  defends  the  oppressed,  gives 
to  the  wretched,  and  uplifts  the  fallen. 

These  divine  qualities,  these  eternal  commandments, 
will  never  be  abolished ;  nay,  they  will  last  and  will  be 
established  for  ever  and  ever.  These  virtues  of 
humanity  will  be  renewed  in  each  of  the  different 
cycles ;  for  at  the  end  of  every  cycle  the  spiritual  Law 
of  God,  that  is  to  say  the  human  virtues,  disappears, 
and  only  the  form  subsists. 

Thus  among  the  Jews,  at  the  end  of  the  cycle  of 
Moses  which  coincides  with  the  Christian  manifestation, 
the  Law  of  God  disappeared,  only  a  form  without  spirit 
remaining.  The  Holy  of  Holies  departed  from  amongst 
them ;  but  the  outer  court  of  Jerusalem — which  is  the 
expression  used  for  the  form  of  the  religion — fell  into 
the  hands  of  the  Gentiles.  In  the  same  way  the  funda- 
mental principles  of  the  religion  of  Christ,  which  are 
the  greatest  virtues  of  humanity,  have  disappeared,  and 
its  form  has  remained  in  the  hands  of  the  clergy  and 
the  priests.  Likewise  the  foundation  of  the  religion  of 
Muhammad  has  disappeared,  but  its  form  remains  in 
the  hands  of  the  official  Ulama. 

These  foundations  of  the  Religion  of  God,  which  are 
spiritual  and  which  are  the  virtues  of  humanity,  cannot 
be  abrogated;  they  are  irremovable  and  eternal,  and 
are  renewed  in  the  cycle  of  every  Prophet. 

The  second  part  of  the  Religion  of  God,  which  refers 
to  the  material  world,  and  which  comprises  fasting, 
prayer,  forms  of  worship,  marriage,  and  divorce,  the 
abolition  of  slavery,  legal  processes,  transactions,  indem- 


ON  THE  INFLUENCE  OF  THE  PROPHETS  57 

nities  for  murder,  violence,  theft,  and  injuries,  this  part 
of  the  Law  of  God  which  refers  to  material  things, 
is  modified  and  altered  in  each  prophetic  cycle  in 
accordance  with  the  necessities  of  the  times. 

Briefly,  what  is  meant  by  the  term  Holy  of  Holies  is 
that  spiritual  Law  which  will  never  be  modified,  altered, 
or  abrogated,  and  the  Holy  City  means  the  material  Law 
which  may  be  abrogated ;  and  this  material  Law,  which 
is  described  as  the  Holy  City,  was  to  be  trodden  under 
foot  for  twelve  hundred  and  sixty  years. 

'And  I  will  give  power  unto  my  two  witnesses, 
and  they  shall  prophesy  a  thousand  two  hundred  and 
threescore  days,  clothed  in  sackcloth.'  These  two 
witnesses  are  Muhammad  the  Messenger  of  God,  and 
'Ali,  son  of  Abu  Talib. 

In  the  Quran  it  is  said  that  God  addressed  Muham- 
mad, the  Messenger  of  God,  saying :  '  We  made  you  a 
Witness,  a  Herald  of  good  news,  and  a  Warner.'  That 
is  to  say,  We  have  established  thee  as  the  witness,  the 
giver  of  good  tidings,  and  as  one  bringing  the  wrath  of 
God.1  The  meaning  of  '  a  witness '  is,  one  by  whose 
testimony  things  may  be  verified.  The  commands  of 
these  two  witnesses  were  to  be  performed  for  twelve 
hundred  and  sixty  days,  each  day  signifying  a  year. 
Now,  Muhammad  was  the  root,  and  'Ali  the  branch,  like 
Moses  and  Joshua.  It  is  said  they  '  are  clothed  in  sack- 
cloth,' meaning  that  they,  apparently,  were  to  be  clothed 
in  old  raiment,  not  hi  new  raiment ;  in  other  words,  in 
the  beginning  they  would  possess  no  splendour  in  the 
eyes  of  the  people,  nor  would  their  Cause  appear  new ; 

1  This  sentence  is  the  Persian  translation  of  the  Arabic  text  of  the 
Quran  which  has  been  quoted. 


58  SOME  ANSWERED  QUESTIONS 

for  Muhammad's  spiritual  Law  corresponds  to  that  of 
Christ  in  the  Gospel,  and  most  of  his  laws  relating  to 
material  things  correspond  to  those  of  the  Pentateuch. 
This  is  the  meaning  of  the  old  raiment. 

Then  it  is  said :  '  These  are  the  two  olive  trees  and  the 
two  candlesticks  standing  before  the  God  of  the  earth.' 
These  two  souls  are  likened  to  olive  trees,  because  at 
that  time  all  lamps  were  lighted  by  olive  oil.  The 
meaning  is  two  persons  from  whom  that  spirit  of  the 
wisdom  of  God,  which  is  the  cause  of  the  illumination 
of  the  world,  appears;  these  lights  of  God  were  to 
radiate  and  shine,  therefore  they  are  likened  to  two 
candlesticks :  the  candlestick  is  the  abode  of  the  light, 
and  from  it  the  light  shines  forth.  In  the  same  way 
the  light  of  guidance  would  shine  and  radiate  from  these 
illumined  souls. 

Then  it  is  said,  'They  are  standing  before  God,' 
meaning  that  they  are  standing  in  the  service  of  God, 
and  educating  the  creatures  of  God,  such  as  the  bar- 
barous nomad  Arab  tribes  of  the  Arabian  peninsula, 
whom  they  educated  in  such  a  way  that  in  those  days 
they  reached  the  highest  degree  of  civilisation,  and 
their  fame  and  renown  became  world-wide. 

'  And  if  any  man  would  hurt  them,  fire  proceedeth 
out  of  their  mouth  and  devoureth  their  enemies.'  That 
is  to  say,  that  no  one  would  be  able  to  withstand  them ; 
that  if  a  person  wished  to  belittle  their  teachings  and 
their  Law,  he  would  be  surrounded  and  exterminated 
by  this  same  Law  which  proceedeth  out  of  their  mouth ; 
and  every  one  who  attempted  to  injure,  to  antagonise, 
and  to  hate  them,  would  be  destroyed  by  a  command 
which  would  come  out  of  their  mouth.  And  thus  it 


ON  THE  INFLUENCE  OF  THE  PROPHETS  59 

happened;  all  their  enemies  were  vanquished,  put  to 
flight,  and  annihilated.  In  this  most  evident  way  God 
assisted  them. 

Afterwards  it  is  said:  'These  have  power  to  shut 
heaven  that  it  rain  not  in  the  days  of  their  prophecy,' 
meaning  that  in  that  cycle  they  would  be  like  kings. 
The  Law  and  teachings  of  Muhammad,  and  the  explana- 
tions and  commentaries  of  'Ali,  are  a  heavenly  bounty ; 
if  they  wish  to  give  this  bounty  they  have  power  to  do 
so.  If  they  do  not  wish  it,  the  rain  will  not  fall :  in  this 
connection  rain  stands  for  bounty. 

Then  it  is  said :  *  They  have  power  over  water  to  turn 
it  to  blood/  meaning  that  the  prophethood  of  Muham- 
mad was  the  same  as  that  of  Moses,  and  that  the  power 
of  'Ali  was  the  same  as  that  of  Joshua :  if  they  wished, 
they  could  turn  the  water  of  the  Nile  into  blood,  so 
far  as  the  Egyptians  and  those  who  denied  them  were 
concerned ;  that  is  to  say,  that  that  which  was  the  cause 
of  their  life,  through  their  ignorance  and  pride,  became 
the  cause  of  their  death.  So  the  kingdom,  wealth, 
and  power  of  Pharaoh  and  his  people,  which  were  the 
causes  of  the  life  of  the  nation,  became,  through 
their  opposition,  denial,  and  pride,  the  cause  of  death, 
destruction,  dispersion,  degradation,  and  poverty. 
Hence  these  two  witnesses  have  power  to  destroy  the 
nations. 

Then  it  is  said :  '  And  smite  the  earth  with  all  plagues 
as  often  as  they  will/ — meaning  that  they  also  would 
have  the  power  and  the  material  force  necessary  to 
educate  the  wicked  and  those  who  are  oppressors  and 
tyrants :  for  to  these  two  witnesses  God  granted  both 
outward  and  inward  power,  that  they  might  educate 


60  SOME  ANSWERED  QUESTIONS 

and    correct    the    ferocious,    bloodthirsty,    tyrannical 
nomad  Arabs,  who  were  like  beasts  of  prey. 

'  And  when  they  shall  have  finished  their  testimony/ 
means  when  they  should  have  performed  that  which 
they  are  commanded,  and  should  have  delivered  the 
divine  message,  promoting  the  Law  of  God  and  propa- 
gating the  heavenly  teachings ;  to  the  intent  that  the 
signs  of  spiritual  life  might  be  manifest  in  souls,  and 
the  light  of  the  virtues  of  the  world  of  humanity  might 
shine  forth,  until  complete  development  should  be 
brought  about  among  the  nomad  tribes. 

'  The  beast  that  ascendeth  out  of  the  bottomless  pit 
shall  war  against  them,  and  shall  overcome  them  and 
kill  them/  —  this  beast  means  the  Bani-Umayya l 
who  attacked  them  from  the  pit  of  error,  and 
who  rose  against  the  religion  of  Muhammad  and 
against  the  reality  of  'Ali — in  other  words,  the  love  of 
God. 

It  is  said,  'The  beast  made  war  against  these  two 
witnesses ' — that  is  to  say,  a  spiritual  war ;  meaning  that 
the  beast  would  act  in  entire  opposition  to  the  teach- 
ings, customs,  and  institutions  of  these  two  holy  souls,  to 
such  an  extent  that  the  virtues  and  perfections  which 
were  diffused  by  the  power  of  those  two  witnesses 
among  the  peoples  and  tribes  would  be  entirely  dis- 
pelled, and  the  animal  nature  and  carnal  desires  would 
conquer.  Therefore  this  beast  making  war  against 
them  would  gain  the  victory — meaning  that  the  dark- 
ness of  error  coming  from  this  beast  was  to  have 
ascendency  over  the  horizons  of  the  world,  and  kill 
those  two  witnesses: — in  other  words,  that  it  would 

1  Dynasty  of  the  Umayyads. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  61 

destroy  the  spiritual  life  which  they  spread  abroad  in 
the  midst  of  the  nation,  and  entirely  remove  the  divine 
laws  and  teachings,  treading  under  foot  the  Religion  of 
God :  nothing  would  thereafter  remain  but  a  lifeless 
body  without  spirit. 

'  And  their  dead  bodies  shall  lie  in  the  street  of  the 
great  city,  which  spiritually  is  called  Sodom  and  Egypt, 
where  also  our  Lord  was  crucified.'  'Their  bodies' 
means  the  Religion  of  God,  and  '  the  street '  means  in 
public  view.  The  meaning  of '  Sodom  and  Egypt,'  the 
place  '  where  also  our  Lord  was  crucified/  is  this  region 
of  Syria,  and  especially  Jerusalem,  where  the  Bani- 
Umayya  then  had  their  dominions;  and  it  was  here 
that  the  Religion  of  God  and  the  divine  teachings  first 
disappeared,  and  a  body  without  spirit  remained. 
'  Their  bodies '  represents  the  Religion  of  God,  which 
remained  like  a  dead  body  without  spirit. 

'  And  they  of  the  people  and  kindreds  and  tongues 
and  nations  shall  see  their  dead  bodies  three  days  and 
a  half,  and  shall  not  suffer  their  dead  bodies  to  be  put 
in  graves/ 

As  it  was  before  explained,  in  the  terminology  of  the 
Holy  Books  three  days  and  a  half  signify  three  years 
and  a  half,  and  three  years  and  a  half  are  forty  and 
two  months,  and  forty  and  two  months  twelve  hundred 
and  sixty  days;  and  as  each  day  by  the  text  of  the 
Holy  Book  signifies  one  year,  the  meaning  is  that  for 
twelve  hundred  and  sixty  years,  which  is  the  cycle  of 
the  Quran,  the  nations,  tribes,  and  peoples  would  look 
at  then*  bodies,  that  is  to  say,  that  they  would  make  a 
spectacle  of  the  Religion  of  God :  though  they  would 
not  act  in  accordance  with  it,  still,  they  would  not 


OF  \ 

UNIVERSITY   I 


62  SOME  ANSWERED  QUESTIONS 

suffer  their  bodies — meaning  the  Religion  of  God — to  be 
put  in  the  grave.  That  is  to  say,  that  in  appearance 
they  would  cling  to  the  Religion  of  God  and  not  allow 
it  to  completely  disappear  from  their  midst,  nor  the 
body  of  it  to  be  entirely  destroyed  and  annihilated. 
Nay,  in  reality  they  would  leave  it,  while  outwardly 
preserving  its  name  and  remembrance. 

Those  c  kindreds,  people,  and  nations '  signify  those 
who  are  gathered  under  the  shadow  of  the  Quran,  not 
permitting  the  Cause  and  Law  of  God  to  be,  in  outward 
appearance,  entirely  destroyed  and  annihilated :  for 
there  are  prayer  and  fasting  among  them,  but  the 
fundamental  principles  of  the  Religion  of  God,  which 
are  morals  and  conduct,  with  the  knowledge  of  divine 
mysteries,  have  disappeared  ;  the  light  of  the  virtues  of 
the  world  of  humanity,  which  is  the  result  of  the  love 
and  knowledge  of  God,  is  extinguished,  and  the  dark- 
ness of  tyranny,  oppression,  satanic  passions  and 
desires,  has  become  victorious.  The  body  of  the  Law 
of  God,  like  a  corpse,  has  been  exposed  to  public  view 
for  twelve  hundred  and  sixty  days,  each  day  being 
counted  as  a  year,  and  this  period  is  the  cycle  of 
Muhammad. 

The  people  forfeited  all  that  these  two  persons  had 
established,  which  was  the  foundation  of  the  Law  of 
God,  and  destroyed  the  virtues  of  the  world  of 
humanity,  which  are  the  divine  gifts  and  the  spirit  of 
this  religion,  to  such  a  degree,  that  truthfulness, 
justice,  love,  union,  purity,  sanctity,  detachment,  and 
all  the  divine  qualities,  departed  from  amongst  them. 
In  the  religion  only  prayers  and  fasting  persisted ;  this 
condition  lasted  for  twelve  hundred  and  sixty  years, 


ON  THE  INFLUENCE  OF  THE  PROPHETS  63 

which  is  the  duration  of  the  cycle  of  the  Furqan.1  It 
was  as  if  these  two  persons  were  dead,  and  their  bodies 
were  remaining  without  spirit. 

'And  they  that  dwell  upon  the  earth  shall  rejoice 
over  them,  and  make  merry,  and  shall  send  gifts  to 
one  another,  because  these  two  prophets  tormented 
them  that  dwelt  on  the  earth.'  'Those  who  dwelt 
upon  the  earth'  means  the  other  nations  and  races, 
such  as  the  peoples  of  Europe  and  distant  Asia,  who, 
when  they  saw  that  the  character  of  Islam  was  entirely 
changed,  the  Law  of  God  forsaken,  that  virtues,  zeal, 
and  honour  had  departed  from  amongst  them,  and 
that  their  qualities  were  changed — became  happy,  and 
rejoiced  that  corruption  of  morals  had  infected  the 
people  of  Islam,  and  that  they  would  in  consequence 
be  overcome  by  other  nations.  So  this  thing  has  come 
to  pass.  Witness  this  people  which  had  attained  the 
summit  of  power,  how  degraded  and  downtrodden  it 
is  now. 

The  other  nations  '  shall  send  gifts  to  one  another,' 
meaning  that  they  should  help  each  other,  for  '  these 
two  prophets  tormented  them  that  dwelt  upon  the 
earth ' :  that  is,  they  overcame  the  other  nations  and 
peoples  of  the  world  and  conquered  them. 

'  And  after  three  days  and  a  half  the  spirit  of  life 
from  God  entered  into  them,  and  they  stood  upon 
their  feet:  and  great  fear  fell  upon  them  that  saw 
them.'  Three  days  and  a  half,  as  we  before  explained, 
is  twelve  hundred  and  sixty  years.  Those  two  persons 
whose  bodies  were  lying  spiritless,  are  the  teachings  and 
the  Law  that  Muhammad  established  and  'Ali  promoted, 

1  Another  name  for  the  Quran,  signifying  the  Distinction. 


64  SOME  ANSWERED  QUESTIONS 

from  which,  however,  the  reality  had  departed  and 
only  the  form  remained.  The  spirit  came  again  into 
them,  means  that  those  foundations  and  teachings 
were  again  established.  In  other  words,  the  spirituality 
of  the  Religion  of  God  had  been  changed  into  material- 
ity, and  virtues  into  vices ;  the  love  of  God  had  been 
changed  into  hatred,  enlightenment  into  darkness, 
divine  qualities  into  Satanic  ones,  justice  into  tyranny, 
mercy  into  enmity,  sincerity  into  hypocrisy,  guidance 
into  error,  and  purity  into  sensuality.  Then  after 
three  days  and  a  half,  which  by  the  terminology  of 
the  Holy  Books  is  twelve  hundred  and  sixty  years, 
these  divine  teachings,  heavenly  virtues,  perfections 
and  spiritual  bounties,  were  again  renewed  by  the 
appearance  of  the  Bab  and  the  devotion  of  Janabi 
Quddus.1 

The  holy  breezes  were  diffused,  the  light  of  truth 
shone  forth,  the  season  of  the  life-giving  spring  came, 
and  the  morn  of  guidance  dawned.  These  two  lifeless 
bodies  again  became  living,  and  these  two  great  ones — 
one  the  founder  and  the  other  the  promoter — arose, 
and  were  like  two  candlesticks,  for  they  illumined  the 
world  with  the  light  of  truth. 

'  And  they  heard  a  great  voice  from  heaven  saying 
unto  them,  Come  up  hither,  and  they  ascended  up  to 
heaven,' — meaning,  that  from  the  invisible  heaven  they 
heard  the  voice  of  God,  saying :  You  have  performed 
all  that  was  proper  and  fitting  in  delivering  the  teach- 
ings and  glad  tidings,  you  have  given  My  message  to 
the  people  and  raised  the  call  of  God,  and  have  accom- 

1  Haji  Muhammad  'Ali  Barforushi,  one  of  the  chief  disciples  of  the 
Bab  and  one  of  the  nineteen  Letters  of  the  Living. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  65 

plished  your  duty.  Now,  like  Christ,  you  must  sacri- 
fice your  life  for  the  Well-Beloved,  and  be  martyrs. 
And  that  Sun  of  Reality,  and  that  Moon  of  Guidance,1 
both,  like  Christ,  set  on  the  horizon  of  the  greatest 
martyrdom  and  ascended  to  the  Kingdom  of  God. 

'And  their  enemies  beheld  them' — meaning  that 
many  of  their  enemies  after  witnessing  their  martyr- 
dom, realised  the  sublimity  of  their  station  and  the 
exaltation  of  their  virtue,  and  testified  to  their  great- 
ness and  perfection. 

'And  the  same  hour  there  was  a  great  earthquake, 
and  the  tenth  part  of  the  city  fell,  and  in  the  earth- 
quake were  slain  of  men  seven  thousand.' 

This  earthquake  occurred  in  Shiraz  after  the  martyr- 
dom of  the  Bab.  The  city  was  in  a  turmoil,  and  many 
people  were  destroyed.  Great  agitation  also  took  place 
through  diseases,  cholera,  dearth,  scarcity,  famine,  and 
afflictions,  the  like  of  which  had  never  been  known. 

'  And  the  remnant  was  affrighted  and  gave  glory  to 
the  God  of  heaven.' 

When  the  earthquake  took  place  in  Fars,  all  the 
remnant  lamented  and  cried  day  and  night,  and  were 
occupied  in  glorifying  and  praying  to  God.  They  were 
so  troubled  and  affrighted  that  they  had  no  sleep  nor 
rest  at  night. 

'  The  second  woe  is  past ;  and  behold  the  third  woe 
cometh  quickly.'  The  first  woe  is  the  appearance  of 
the  Prophet,  Muhammad  the  son  of 'Abd  u'llah — peace  be 
upon  him !  The  second  woe  is  that  of  the  Bab — to  him 
be  glory  and  praise !  The  third  woe  is  the  great  day 
of  the  manifestation  of  the  Lord  of  Hosts  and  the 

1  The  Bab  and  Janabi  Quddus. 
E 


66  SOME  ANSWERED  QUESTIONS 

radiance  of  the  Beauty  of  the  Promised  One.  The 
explanation  of  this  subject,  woe,  is  mentioned  hi  the 
thirtieth  chapter  of  Ezekiel,  verses  2  and  3,  where  it 
is  said :  '  The  word  of  the  Lord  came  again  unto  me, 
saying,  Son  of  man,  prophesy  and  say,  Thus  saith  the 
Lord  God ;  Howl  ye,  Woe  worth  the  day !  For  the  day 
is  near,  even  the  day  of  the  Lord  is  near.' 

Therefore  it  is  certain  that  the  day  of  woe  is  the  day 
of  the  Lord ;  for  in  that  day  woe  is  for  the  neglectful, 
woe  is  for  the  sinners,  woe  is  for  the  ignorant.  That  is 
why  it  is  said,  '  The  second  woe  is  past,  behold  the 
third  woe  cometh  quickly ! '  This  third  woe  is  the  day 
of  the  manifestation  of  Baha'ullah,  the  day  of  God ; 
and  it  is  near  to  the  day  of  the  appearance  of  the  Bab. 

'And  the  seventh  angel  sounded;  and  there  were 
great  voices  in  heaven,  saying,  The  kingdoms  of  this 
world  are  become  the  kingdoms  of  our  Lord,  and  of  His 
Christ ;  and  He  shall  reign  for  ever  and  ever.' 

The  seventh  angel  is  a  man  qualified  with  heavenly 
attributes,  who  will  arise  with  heavenly  qualities  and 
character.  Voices  will  be  raised,  so  that  the  appear- 
ance of  the  Divine  Manifestation  will  be  proclaimed 
and  diffused.  In  the  day  of  the  manifestation  of  the 
Lord  of  Hosts,  and  at  the  epoch  of  the  divine  cycle  of 
the  Omnipotent  which  is  promised  and  mentioned  in  all 
the  books  and  writings  of  the  Prophets — in  that  day  of 
God,  the  Spiritual  and  Divine  Kingdom  will  be  estab- 
lished, and  the  world  will  be  renewed ;  a  new  spirit 
will  be  breathed  into  the  body  of  creation,  the  season 
of  the  divine  spring  will  come,  the  clouds  of  mercy  will 
rain,  the  sun  of  reality  will  shine,  the  life-giving  breeze 
will  blow,  the  world  of  humanity  will  wear  a  new 


ON  THE  INFLUENCE  OF  THE  PROPHETS  67 

garment,  the  surface  of  the  earth  will  be  a  sublime 
paradise;  mankind  will  be  educated,  wars,  disputes, 
quarrels,  and  malignity  will  disappear,  and  truthful- 
ness, righteousness,  honesty,  and  the  worship  of  God 
will  appear;  union,  love,  and  brotherhood  will  sur- 
round the  world,  and  God  will  rule  for  evermore: 
meaning  that  the  Spiritual  and  Everlasting  Kingdom 
will  be  established.  Such  is  the  day  of  God.  For  all 
the  days  which  have  come  and  gone  were  the  days  of 
Abraham,  Moses  and  Christ,  or  of  the  other  Prophets ; 
but  this  day  is  the  day  of  God,  for  the  Sun  of  Reality 
will  arise  in  it  with  the  utmost  warmth  and  splendour. 

'And  the  four  and  twenty  elders  which  sat  before 
God  on  their  seats,  fell  upon  their  faces  and  worshipped 
God. 

'  Saying,  We  give  Thee  thanks,  O  Lord  God  Almighty, 
which  art,  and  wast,  and  art  to  come,  because  Thou 
hast  taken  to  Thee  Thy  great  power,  and  hast  reigned.' 

In  each  cycle  the  guardians  and  holy  souls  have 
been  twelve.  So  Jacob  had  twelve  sons ;  in  the  time 
of  Moses  there  were  twelve  heads  or  chiefs  of  the  tribes ; 
in  the  time  of  Christ  there  were  twelve  Apostles ;  and 
in  the  time  of  Muhammad  there  were  twelve  Imams. 
But  in  this  glorious  manifestation  there  are  twenty- 
four,  double  the  number  of  all  the  others,  for  the 
greatness  of  this  manifestation  requires  it.  These 
holy  souls  are  in  the  presence  of  God  seated  on  their 
own  thrones :  meaning  that  they  reign  eternally. 

These  twenty-four  great  persons,  though  they  are 
seated  on  the  thrones  of  everlasting  rule,  yet  are  wor- 
shippers of  the  appearance  of  the  universal  Manifesta- 
tion, and  they  are  humble  and  submissive,  saying, '  We 


68  SOME  ANSWERED  QUESTIONS 

give  thanks  to  Thee,  O  Lord  God  Almighty,  which  art, 
and  wast,  and  art  to  come,  because  Thou  hast  taken  to 
Thee  Thy  great  power  and  hast  reigned' — that  is  to 
say,  Thou  wilt  issue  all  Thy  teachings,  Thou  wilt  gather 
all  the  people  of  the  earth  under  Thy  shadow,  and 
Thou  wilt  bring  all  men  under  the  shadow  of  one  tent. 
Although  it  is  the  Eternal  Kingdom  of  God,  and  He 
always  had,  and  has,  a  Kingdom,  the  Kingdom  here 
means  the  manifestation  of  Himself ; l  and  He  will  issue 
all  the  laws  and  teachings  which  are  the  spirit  of  the 
world  of  humanity,  and  everlasting  life.  And  that 
universal  Manifestation  will  subdue  the  world  by 
spiritual  power,  not  by  war  and  combat ;  he  will  do 
it  with  peace  and  tranquillity,  not  by  the  sword  and 
arms;  he  will  establish  this  Heavenly  Kingdom  by 
true  love,  and  not  by  the  power  of  war.  He  will  pro- 
mote these  divine  teachings  by  kindness  and  righteous- 
ness, and  not  by  weapons  and  harshness.  He  will  so 
educate  the  nations  and  people  that,  notwithstanding 
their  various  conditions,  their  different  customs  and 
characters,  and  their  diverse  religions  and  races,  they 
will,  as  it  is  said  in  the  Bible,  like  the  wolf  and  the 
lamb,  the  leopard,  the  kid,  the  sucking  child  and  the 
serpent,  become  comrades,  friends,  and  companions. 
The  contentions  of  races,  the  differences  of  religions, 
and  the  barriers  between  nations  will  be  completely 
removed,  and  all  will  attain  perfect  union  and  recon- 
ciliation under  the  shadow  of  the  Blessed  Tree. 

'And  the  nations  were  angry,'  for  Thy  teachings 
opposed  the  passions  of  the  other  peoples :  '  and  Thy 
wrath  is  come/  that  is  to  say,  all  will  be  afflicted  by 

1  i.e.  His  moat  complete  manifestation. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  69 

evident  loss ;  because  they  do  not  follow  Thy  precepts, 
counsels,  and  teachings,  they  will  be  deprived  of  Thy 
everlasting  bounty,  and  veiled  from  the  light  of  the 
Sun  of  Reality. 

'And  the  time  of  the  dead  that  they  should  be 
judged,'  means  that  the  time  has  come  that  the  dead — 
that  is  to  say,  those  who  are  deprived  of  the  spirit  of 
the  love  of  God  and  have  not  a  share  of  the  sanctified 
eternal  life — will  be  judged  with  justice,  meaning  they 
will  arise  to  receive  that  which  they  deserve.  He  will 
make  the  reality  of  their  secrets  evident,  showing  what 
a  low  degree  they  occupy  in  the  world  of  existence, 
and  that  in  reality  they  are  under  the  rule  ot  death. 

'  That  Thou  shouldst  give  reward  unto  Thy  servants 
the  prophets,  and  the  saints,  and  them  that  fear  Thy 
name  small  and  great.'  That  is  to  say,  he  will  dis- 
tinguish the  righteous  by  endless  bounty,  making  them 
shine  on  the  horizon  of  eternal  honour,  like  the  stars  of 
heaven.  He  will  assist  them  by  endowing  them  with 
behaviour  and  actions  which  are  the  light  of  the  world 
of  humanity,  the  cause  of  guidance,  and  the  means  of 
everlasting  life  in  the  Divine  Kingdom. 

'And  shouldst  destroy  them  which  destroy  the 
earth,'  means  that  he  will  entirely  deprive  the  neglect- 
ful ;  for  the  blindness  of  the  blind  will  be  manifest,  and 
the  vision  of  the  seers  will  be  evident ;  the  ignorance 
and  want  of  knowledge  of  the  people  of  error  will  be 
recognised,  and  the  knowledge  and  wisdom  of  the 
people  under  guidance  will  be  apparent — consequently 
the  destroyers  will  be  destroyed. 

'And  the  temple  of  God  was  opened  in  heaven/ 
means  that  the  divine  Jerusalem  is  found,  and  the 


70  SOME  ANSWERED  QUESTIONS 

Holy  of  Holies  has  become  visible.  The  Holy  of 
Holies,  according  to  the  terminology  of  the  people  of 
wisdom,  is  the  essence  of  the  Divine  Law,  and  the 
heavenly  and  true  teachings  of  the  Lord,  which  have 
not  been  changed  in  the  cycle  of  any  Prophet,  as  it 
was  before  explained.  The  sanctuary  of  Jerusalem  is 
likened  to  the  reality  of  the  Law  of  God,  which  is  the 
Holy  of  Holies,  and  all  the  laws,  conventions,  rites,  and 
material  regulations  are  the  city  of  Jerusalem — this  is 
why  it  is  called  the  heavenly  Jerusalem.  Briefly,  as  in 
this  cycle  the  Sun  of  Reality  will  make  the  light  of 
God  shine  with  the  utmost  splendour,  therefore  the 
essence  of  the  teachings  of  God  will  be  realised  in  the 
world  of  existence,  and  the  darkness  of  ignorance  and 
want  of  knowledge  will  be  dispelled;  the  world  will 
become  a  new  world,  and  enlightenment  will  prevail. 
So  the  Holy  of  Holies  will  appear. 

'And  the  temple  of  God  was  opened  in  heaven/ 
means  also  that  by  the  diffusion  of  the  divine  teach- 
ings, the  appearance  of  these  heavenly  mysteries,  and 
the  rising  of  the  Sun  of  Reality,  the  doors  of  success 
and  prosperity  will  be  opened  in  all  directions,  and  the 
signs  of  goodness  and  heavenly  benedictions  will  be 
made  plain. 

'  And  there  was  seen  in  His  temple  the  ark  of  His 
Testament.'  That  is  to  say,  the  Book  of  His  Testament 
will  appear  in  His  Jerusalem,  the  Epistle  of  the 
Covenant l  will  be  established,  and  the  meaning  of  the 
Testament  and  of  the  Covenant  will  become  evident. 
The  renown  of  God  will  overspread  the  East  and  West, 

1  One  of  the  works  of  Baha'u'llah,  in  which  he  expressly  points  to 
'Abdu'1-Baha  as  being  the  one  to  whom  all  must  turn  after  his  death. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  71 

and  the  proclamation  of  the  Cause  of  God  will  fill  the 
world.  The  violators  of  the  Covenant  will  be  degraded 
and  dispersed,  and  the  faithful  cherished  and  glorified, 
for  they  cling  to  the  Book  of  the  Testament,  and  are 
firm  and  steadfast  in  the  Covenant. 

'  And  there  were  lightnings  and  voices,  and  thunder- 
ings,  and  an  earthquake  and  great  hail,'  meaning  that 
after  the  appearance  of  the  Book  of  the  Testament 
there  will  be  a  great  storm,  and  the  lightnings  of  the 
anger  and  the  wrath  of  God  will  flash,  the  noise  of  the 
thunder  of  the  violation  of  the  Covenant  will  resound, 
the  earthquake  of  doubts  will  take  place,  the  hail  of 
torments  will  beat  upon  the  violators  of  the  Covenant, 
and  even  those  who  profess  belief  will  fall  into  trials 
and  temptations. 


XII 

COMMENTARY  ON  THE  ELEVENTH 
CHAPTER  OF  ISAIAH 

IN  Isaiah,  chapter  11  verses  1  to  10,  it  is  said: — 
1  And  there  shall  come  forth  a  rod  out  of  the  stem  of 
Jesse,  and  a  Branch  shall  grow  out  of  his  roots :  And 
the  spirit  of  the  Lord  shall  rest  upon  him,  the  spirit 
of  wisdom  and  understanding,  the  spirit  of  counsel  and 
might,  the  spirit  of  knowledge  and  of  the  fear  of  the 
Lord ;  And  shall  make  him  of  quick  understanding  in 
the  fear  of  the  Lord:  and  he  shall  not  judge  after  the 
sight  of  his  eyes,  neither  reprove  after  the  hearing  of 
his  ears:  But  with  righteousness  shall  he  judge  the 
poor,  and  reprove  with  equity  for  the  meek  of  the  earth : 
and  he  shall  smite  the  earth  with  the  rod  of  his  mouth, 
and  with  the  breath  of  his  lips  shall  he  slay  the  wicked. 
And  righteousness  shall  be  the  girdle  of  his  loins,  and 
faithfulness  the  girdle  of  his  reins.  The  wolf  also  shall 
dwell  with  the  lamb,  and  the  leopard  shall  lie  down 
with  the  kid ;  and  the  calf  and  the  young  lion  and  the 
fading  together;  and  a  little  child  shall  lead  them. 
And  the  cow  and  the  bear  shall  feed ;  their  young  ones 
shall  lie  down  together:  and  the  lion  shall  eat  straw 
like  the  ox.  And  the  sucking  child  shall  play  on  the 
hole  of  the  asp,  and  the  weaned  child  shall  put  his 

71 


ON  THE  INFLUENCE  OF  THE  PROPHETS  73 

hand  on  the  cockatrice'  den.  They  shall  not  hurt  nor 
destroy  in  all  My  holy  mountain :  for  the  earth  shall 
be  full  of  the  knowledge  of  the  Lord,  as  the  waters 
cover  the  sea.' 

This  rod  out  of  the  stem  of  Jesse  might  be  correctly 
applied  to  Christ,  for  Joseph  was  of  the  descendants  of 
Jesse  the  father  of  David;  but  as  Christ  found  exist- 
ence through  the  Spirit  of  God,  he  called  himself  the 
Son  of  God.  If  he  had  not  done  so,  this  description 
would  refer  to  him.  Besides  this,  the  events  which 
he  indicated  as  coming  to  pass  in  the  days  of  that  rod, 
if  interpreted  symbolically,  were  in  part  fulfilled  in  the 
day  of  Christ,  but  not  all ;  and  if  not  interpreted,  then 
decidedly  none  of  these  signs  happened.  For  example, 
the  leopard  and  the  lamb,  the  lion  and  the  calf,  the 
child  and  the  asp,  are  metaphors  and  symbols  for 
various  nations,  peoples,  antagonistic  sects,  and  hostile 
races,  who  are  as  opposite  and  inimical  as  the  wolf  and 
lamb.  We  say  that  by  the  breath  of  the  spirit  of 
Christ  they  found  concord  and  harmony,  they  were 
vivified,  and  they  associated  together. 

But '  they  shall  not  hurt  nor  destroy  in  all  My  holy 
mountain :  for  the  earth  shall  be  full  of  the  knowledge 
of  the  Lord,  as  the  waters  cover  the  sea.'  These 
conditions  did  not  prevail  in  the  time  of  the  manifesta- 
tion of  Christ;  for  to-day  various  and  antagonistic 
nations  exist  in  the  world,  very  few  acknowledge  the 
God  of  Israel,  and  the  greater  number  are  without  the 
knowledge  of  God.  In  the  same  way,  universal  peace 
did  not  come  into  existence  in  the  time  of  Christ ;  that 
is  to  say,  between  the  antagonistic  and  hostile  nations 
there  was  neither  peace  nor  concord,  disputes  and 


74  SOME  ANSWERED  QUESTIONS 

disagreements  did  not  cease,  and  reconciliation  and 
sincerity  did  not  appear.  So,  even  at  this  day,  amongst 
the  Christian  sects  and  nations  themselves,  enmity 
hatred,  and  the  most  violent  hostility  are  met  with. 

But  in  this  marvellous  cycle  the  earth  will  be 
transformed,  and  the  world  of  humanity  arrayed  in 
peace  and  beauty.  Disputes,  quarrels,  and  murders 
will  be  replaced  by  harmony,  truth,  and  concord; 
among  the  nations,  peoples,  races,  and  countries,  love 
and  amity  will  appear.  Co-operation  and  union  will  be 
established,  and  finally  war  will  be  entirely  suppressed. 
When  the  laws  of  the  Most  Holy  Book  are  enforced, 
contentions  and  disputes  will  find  a  final  sentence 
of  absolute  justice  before  a  general  tribunal l  of  the 
nations  and  kingdoms,  and  the  difficulties  that  appear 
will  be  solved.  The  five  continents  of  the  world  will 
form  but  one,  the  numerous  nations  will  become  one, 
the  surface  of  the  earth  will  become  one  land,  and 
mankind  will  be  a  single  community.  The  relations 
between  the  countries,  the  mingling,  union,  and  friend- 
ship of  the  peoples  and  communities,  will  reach  to  such 
a  degree  that  the  human  race  will  be  like  one  family 
and  kindred.  The  light  of  heavenly  love  will  shine, 
and  the  darkness  of  enmity  and  hatred  will  be  dispelled 
from  the  world.  Universal  peace  will  raise  its  tent  in 
the  centre  of  the  earth,  and  the  Blessed  Tree  of  Life 
will  grow  and  spread  to  such  an  extent  that  it  will 
overshadow  the  East  and  the  West.  Strong  and  weak, 
rich  and  poor,  antagonistic  sects  and  hostile  nations — 

1  The  universal  Baitu'l-'Adl,  a  sort  of  tribunal  of  international 
arbitration,  instituted  by  Baha'ullah  in  the  Kitabu'l-Aqdas,  the  Most 
Holy  Book. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  75 

which  are  like  the  wolf  and  the  lamb,  the  leopard  and 
kid,  the  lion  and  the  calf — will  act  towards  each  other 
with  the  most  complete  love,  friendship,  justice,  and 
equity.  The  world  will  be  filled  with  science,  with  the 
knowledge  of  the  reality  of  the  mysteries  of  beings,  and 
with  the  knowledge  of  God. 

Now  consider,  in  this  great  century  which  is  the 
cycle  of  Baha'u'llah,  what  progress  science  and  know- 
ledge have  made,  how  many  secrets  of  existence  have 
been  discovered,  how  many  great  inventions  have  been 
brought  to  light,  and  are  day  by  day  multiplying  in 
number.  Before  long,  material  science  and  learning,  as 
well  as  the  knowledge  of  God,  will  make  such  progress, 
and  will  show  forth  such  wonders,  that  the  beholders 
will  be  amazed.  Then  the  mystery  of  this  verse  in 
Isaiah, '  For  the  earth  shall  be  full  of  the  knowledge  of 
the  Lord,'  will  be  completely  evident 

Reflect  also  that  in  the  short  time  since  Baha'u'llah 
has  appeared,  people  from  all  countries,  nations,  and 
races  have  entered  under  the  shadow  of  this  Cause. 
Christians,  Jews,  Zoroastrians,  Buddhists,  Hindus,  and 
Persians  all  associate  together  with  the  greatest  friend- 
ship and  love,  as  if  indeed  these  people  had  been 
related  and  connected  together,  they  and  theirs,  for  a 
thousand  years ;  for  they  are  like  father  and  child, 
mother  and  daughter,  sister  and  brother.  This  is  one 
of  the  meanings  of  the  companionship  of  the  wolf  and 
the  lamb,  the  leopard  and  the  kid,  and  the  lion  and  the 
calf. 

One  of  the  great  events  which  is  to  occur  in  the 
day  of  the  manifestation  of  that  incomparable  Branch, 
is  the  hoisting  of  the  Standard  of  God  among  all 


76  SOME  ANSWERED  QUESTIONS 

nations;  meaning  that  all  the  nations  and  tribes  will 
come  under  the  shadow  of  this  Divine  Banner,  which  is 
no  other  than  the  Lordly  Branch  itself,  and  will  become 
a  single  nation.  The  antagonism  of  faiths  and  religions, 
the  hostility  of  races  and  peoples,  and  the  patriotic 
differences,  will  be  eradicated  from  amongst  them.  All 
will  become  one  religion,  one  faith,  one  race,  and  one 
single  people,  and  will  dwell  in  one  native  land,  which 
is  the  terrestrial  globe.  Universal  peace  and  concord 
will  be  realised  between  all  the  nations,  and  that 
incomparable  Branch  will  gather  together  all  Israel: 
signifying  that  in  this  cycle  Israel  will  be  gathered  in 
the  Holy  Land,  and  that  the  Jewish  people  who  are 
scattered  to  the  East  and  West,  South  and  North,  will 
be  assembled  together. 

Now  see:  these  events  did  not  take  place  in  the 
Christian  cycle,  for  the  nations  did  not  come  under  the 
One  Standard  which  is  the  Divine  Branch.  But  in  this 
cycle  of  the  Lord  of  Hosts  all  the  nations  and  peoples 
will  enter  under  the  shadow  of  this  Flag.  In  the  same 
way,  Israel,  scattered  all  over  the  world,  was  not 
reassembled  in  the  Holy  Land  in  the  Christian  cycle ; 
but  in  the  beginning  of  the  cycle  of  Baha'u'llah  this 
divine  promise,  as  is  clearly  stated  in  all  the  Books  of 
the  Prophets,  has  begun  to  be  manifest.  You  can  see 
that  from  all  the  parts  of  the  world  tribes  of  Jews  are 
coming  to  the  Holy  Land;  they  live  in  villages  and 
lands  which  they  make  their  own,  and  day  by  day  they 
are  increasing  to  such  an  extent,  that  all  Palestine  will 
become  their  home. 


XIII 

COMMENTARY  ON    THE  TWELFTH    CHAPTER 
OF  THE  REVELATION  OF  ST.  JOHN 

WE  have  before  explained  that  what  is  most  frequently 
meant  by  the  Holy  City,  the  Jerusalem  of  God,  which  is 
mentioned  in  the  Holy  Book,  is  the  Law  of  God.  It  is 
compared  sometimes  to  a  bride,  and  sometimes  to 
Jerusalem,  and  again  to  the  new  heaven  and  earth. 
So  in  chapter  21,  verses  1,  2,  and  3  of  the  Revelation 
of  St.  John,  it  is  said :  '  And  I  saw  a  new  heaven  and  a 
new  earth :  for  the  first  heaven  and  the  first  earth  were 
passed  away,  and  there  was  no  more  sea.  And  I  John 
saw  the  holy  city,  new  Jerusalem,  coming  down  from 
God  out  of  heaven,  prepared  as  a  bride  adorned  for  her 
husband.  And  I  heard  a  great  voice  out  of  heaven 
saying,  Behold  the  tabernacle  of  God  is  with  men,  and 
He  will  dwell  with  them,  and  they  shall  be  His  people, 
and  God  Himself  shall  be  with  them  and  be  their  God.' 
Notice  how  clear  and  evident  it  is  that  the  first 
heaven  and  earth  signify  the  former  Law.  For  it  is 
said  that  the  first  heaven  and  earth  have  passed  away 
and  there  is  no  more  sea :  that  is  to  say,  that  the  earth 
is  the  place  of  judgment,  and  on  this  earth  of  judgment 
there  is  no  sea;  meaning  that  the  teachings  and  the 
Law  of  God  will  entirely  spread  over  the  earth,  and  all 
men  will  enter  the  Cause  of  God,  and  the  earth  will  be 
completely  inhabited  by  believers ;  therefore  there  will 

77 


78  SOME  ANSWERED  QUESTIONS 

be  no  more  sea,  for  the  dwelling-place  and  abode  of 
man  is  the  dry  land.  In  other  words,  at  that  epoch 
the  field  of  that  Law  will  become  the  pleasure-ground  of 
man.  Such  earth  is  solid,  the  feet  do  not  slip  upon  it. 

The  Law  of  God  is  also  described  as  the  Holy  City, 
the  New  Jerusalem.  It  is  evident  that  the  New 
Jerusalem  which  descends  from  heaven  is  not  a  city 
of  stone,  mortar,  bricks,  earth,  and  wood.  It  is  the 
Law  of  God  which  descends  from  heaven  and  is  called 
new;  for  it  is  clear  that  the  Jerusalem  which  is  of 
stone  and  earth  does  not  descend  from  heaven,  and 
that  it  is  not  renewed;  but  that  which  is  renewed  is 
the  Law  of  God. 

The  Law  of  God  is  also  compared  to  an  adorned  bride 
who  appears  with  most  beautiful  ornaments,  as  it  has 
been  said  in  chapter  21  of  the  Revelation  of  St.  John : 
'  And  I  John  saw  the  holy  city,  new  Jerusalem,  coming 
down  from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband/  And  in  chapter  12  verse  1 
it  is  said:  'And  there  appeared  a  great  wonder  in 
heaven ;  a  woman  clothed  with  the  sun,  and  the  moon 
under  her  feet,  and  upon  her  head  a  crown  of  twelve 
stars ' :  this  woman  is  that  bride,  the  Law  of  God  that 
descended  upon  Muhammad.  The  sun  with  which  she 
was  clothed,  and  the  moon  which  was  under  her  feet, 
are  the  two  nations  which  are  under  the  shadow  of  that 
Law,  the  Persian  and  Turkish  kingdoms;  for  the 
emblem  of  Persia  is  the  sun,  and  that  of  Turkey  is  the 
crescent  moon :  thus  the  sun  and  moon  are  the  emblems 
of  two  kingdoms  which  are  under  the  power  of  the  Law 
of  God.  Afterwards  it  is  said:  'upon  her  head  is  a 
crown  of  twelve  stars' — these  twelve  stars  are  the 


ON  THE  INFLUENCE  OF  THE  PROPHETS   79 

twelve  Imams  who  were  the  promoters  of  the  Law  of 
Muhammad,  and  the  educators  of  the  people,  shining 
like  stars  in  the  heaven  of  guidance. 

Then  it  is  said  in  the  second  verse :  *  and  she  being 
with  child  cried/  meaning  that  this  Law  fell  into  the 
greatest  difficulties,  and  endured  great  troubles  and 
afflictions  until  a  perfect  offspring  was  produced,  that 
is,  the  coming  Manifestation,  the  Promised  One,  who  is 
the  perfect  offspring,  and  who  was  reared  in  the  bosom 
of  this  Law  which  is  as  its  mother.  The  child  who  is 
referred  to  is  the  Bab,  the  First  Point,  who  was  in 
truth  born  from  the  Law  of  Muhammad.  That  is  to 
say,  the  Holy  Reality,  who  is  the  child  and  outcome  of 
the  Law  of  God,  his  mother,  and  who  is  promised  by 
that  religion,  finds  a  reality  in  the  kingdom  of  that 
Law;  but  because  of  the  despotism  of  the  dragon  the  child 
was  carried  up  to  God.  After  twelve  hundred  and  sixty 
days  the  dragon  was  destroyed,  and  the  child  of  the 
Law  of  God,  the  Promised  One,  became  manifest. 

Verses  3  and  4.  '  And  there  appeared  a  great  wonder 
in  heaven,  and  behold  a  great  red  dragon,  having  seven 
heads  and  ten  horns  and  seven  crowns  upon  his  heads. 
And  his  tail  drew  the  third  part  of  the  stars  of  heaven, 
and  did  cast  them  to  the  earth.'  These  signs  are  an 
allusion  to  the  dynasty  of  the  Umayyads  who  domin- 
ated the  Muhammadan  religion.  Seven  heads  and  seven 
crowns  mean  seven  countries  and  dominions  over  which 
the  Bani-Umayya  had  power:  they  were  the  Roman 
dominion  around  Damascus,  and  the  Persian,  Arabian, 
and  Egyptian  dominions,  together  with  the  dominion 
of  Africa,  that  is  to  say  Tunis,  Morocco,  and  Algeria,  the 
dominion  of  Andalusia  which  is  now  Spain,  and  the 


80  SOME  ANSWERED  QUESTIONS 

dominion  of  Turkestan  and  Transoxania.  The  Bani- 
Umayya  had  power  over  these  countries.  The  ten 
horns  mean  the  names  of  the  Umayyad  rulers :  that  is, 
without  repetition,  there  were  ten  names  of  rulers, 
meaning  ten  names  of  commanders  and  chiefs — the 
first  is  Abu  Sufian  and  the  last  Marwan — but  several 
of  them  bear  the  same  name.  So  there  are  two 
Mu'awia,  three  Yazid,  two  Walid,  and  two  Marwan; 
but  if  the  names  were  counted  without  repetition  there 
would  be  ten.  The  Bani-Umayya,  of  whom  the  first 
was  Abu  Sufian,  Amir  of  Mecca  and  chief  of  the 
dynasty  of  the  Umayyads,  and  the  last  was  Marwan, 
destroyed  the  third  part  of  the  holy  and  saintly  people 
of  the  lineage  of  Muhammad  who  were  like  the  stars 
of  heaven. 

Verse  4.  'And  the  dragon  stood  before  the  woman 
which  was  ready  to  be  delivered,  for  to  devour  the 
child  as  soon  as  it  was  born.'  As  we  have  before  ex- 
plained, this  woman  is  the  Law  of  God.  The  dragon 
was  standing  near  the  woman  to  devour  her  child,  and 
this  child  was  the  promised  Manifestation,  the  offspring 
of  the  Law  of  Muhammad.  The  Bani-Umayya  were 
always  waiting  to  get  possession  of  the  Promised  One 
who  was  to  come  from  the  line  of  Muhammad,  to 
destroy  and  annihilate  him ;  for  they  much  feared  the 
appearance  of  the  promised  Manifestation,  and  they 
sought  to  kill  any  of  Muhammad's  descendants  who 
might  be  highly  esteemed. 

Verse  5. '  And  she  brought  forth  a  man  child,  who  was 
to  rule  all  nations  with  a  rod  of  iron.'  This  great  son 
is  the  promised  Manifestation  who  was  born  of  the  Law 
of  God  and  reared  in  the  bosom  of  the  divine  teachings. 


ON  THE  INFLUENCE  OF  THE  PROPHETS  81 

The  iron  rod  is  a  symbol  of  power  and  might — it  is  not 
a  sword — and  means  that  with  divine  power  and  might 
he  will  shepherd  all  the  nations  of  the  earth.  This 
son  is  the  Bab. 

Verse  5.  'And  her  child  was  caught  up  unto  God, 
and  to  His  throne/  This  is  a  prophecy  of  the  Bab, 
who  ascended  to  the  heavenly  realm,  to  the  Throne  of 
God,  and  to  the  centre  of  His  Kingdom.  Consider 
how  all  this  corresponds  to  what  happened. 

Verse  6.  'And  the  woman  tied  into  the  wilderness/  that 
is  to  say,  the  Law  of  God  tied  to  the  wilderness,  meaning 
the  vast  desert  of  Hijaz,  and  the  Arabian  Peninsula. 

Verse  6.  '  Where  she  had  a  place  prepared  of  God. 
The  Arabian  Peninsula  became  the  abode  and  dwelling- 
place,  and  the  centre  of  the  Law  of  God. 

Verse  6.  '  That  they  should  feed  her  there  a  thousand 
two  hundred  and  threescore  days/  In  the  terminology 
of  the  Holy  Book  these  twelve  hundred  and  sixty  days 
mean  the  twelve  hundred  and  sixty  years  that  the  Law 
of  God  was  set  up  in  the  wilderness  of  Arabia,  the  great 
desert:  from  it  the  Promised  One  has  come.  After 
twelve  hundred  and  sixty  years  that  Law  will  have  no 
more  influence,  for  the  fruit  of  that  tree  will  have 
appeared,  and  the  result  will  have  been  produced. 

Consider  how  the  prophecies  correspond  to  one 
another.  In  the  Apocalypse,  the  appearance  of  the 
Promised  One  is  appointed  after  forty- two  months,  and 
Daniel  expresses  it  as  three  times  and  a  half,  which 
is  also  forty-two  months ;  which  are  twelve  hundred 
and  sixty  days.  In  another  passage  of  John's  Revela- 
tion it  is  clearly  spoken  of  as  twelve  hundred  and  sixty 
days,  and  in  the  Holy  Book  it  is  said  that  each  day 

F 


82  SOME  ANSWERED  QUESTIONS 

signifies  one  year.  Nothing  could  be  more  clear  than 
this  agreement  of  the  prophecies  with  one  another. 
The  Bab  appeared  in  the  year  1260  of  the  Hejira  of 
Muhammad,  which  is  the  beginning  of  the  universal 
era-reckoning  of  all  Islam.  There  are  no  clearer  proofs 
than  this  in  the  Holy  Books  for  any  Manifestation. 
For  him  who  is  just,  the  agreement  of  the  times 
indicated  by  the  tongues  of  the  Great  Ones  is  the 
most  conclusive  proof.  There  is  no  other  possible 
explanation  of  these  prophecies.  Blessed  are  the  just 
souls  who  seek  the  truth.  But  failing  justice,  the 
people  attack,  dispute,  and  openly  deny  the  evidence ; 
like  the  Pharisees  who,  at  the  manifestation  of  Christ, 
denied  with  the  greatest  obstinacy  the  explanations  of 
Christ  and  of  his  disciples.  They  obscured  Christ's 
Cause  before  the  ignorant  people,  saying,  '  These  pro- 
phecies are  not  of  Jesus,  but  of  the  Promised  One  who 
shall  come  later,  according  to  the  conditions  mentioned 
in  the  Bible.'  Some  of  these  conditions  were  that  he 
must  have  a  kingdom,  be  seated  on  the  throne  of 
David,  enforce  the  Law.  of  the  Bible,  and  manifest 
such  justice  that  the  wolf  and  the  lamb  shall  gather 
at  the  same  spring. 

And  thus  they  prevented  the  people  from  knowing 
Christ. 

Note. — In  these  last  conversations  'Abdu'1-Baha  wishes  to  reconcile 
in  a  new  interpretation  the  apocalyptic  prophecies  of  the  Jews,  the 
Christians,  and  the  Muslims,  rather  than  to  show  their  supernatural 
character.  On  the  powers  of  the  Prophets,  cf .  *  The  Knowledge  of  the 
Divine  Manifestations,'  page  180  ;  and  '  Visions,  and  Communication 
with  Spirits,'  page  290. 


XIV 
SPIRITUAL  PROOFS 

IN  this  material  world  time  has  cycles ;  places 
change  through  alternating  seasons,  and  for  souls 
there  are  progress,  retrogression,  and  education. 

Sometime  it  is  the  season  of  spring,  at  another  time 
it  is  the  season  of  autumn,  and  again  it  is  the  season 
of  summer  or  the  season  of  winter. 

In  the  spring  there  are  the  clouds  which  send  down 
the  precious  rain,  the  musk- seen  ted  breezes  and  life- 
giving  zephyrs ;  the  air  is  perfectly  temperate,  the  rain 
falls,  the  sun  shines,  the  fecundating  wind  wafts  the 
clouds,  the  world  is  renewed,  and  the  breath  of  life 
appears  in  plants,  in  animals,  and  in  men.  Earthly 
beings  pass  from  one  condition  to  another.  All  things 
are  clothed  in  new  garments,  and  the  black  earth  is 
covered  with  herbage;  mountains  and  plains  are 
adorned  with  verdure,  trees  bear  leaves  and  blossoms, 
gardens  bring  forth  flowers  and  fragrant  herbs.  The 
world  becomes  another  world,  and  it  attains  to  a  life- 
giving  spirit.  The  earth  was  a  lifeless  body;  it  finds 
a  new  spirit,  and  produces  endless  beauty,  grace,  and 
freshness.  Thus  the  spring  is  the  cause  of  new  life, 
and  infuses  a  new  spirit. 

Afterwards  comes  the  summer,  when  the  heat  in- 


84  SOME  ANSWERED  QUESTIONS 

creases,  and  growth  and  development  attain  their 
greatest  power.  The  energy  of  life  in  the  vegetable 
kingdom  reaches  to  the  degree  of  perfection,  the  fruit 
appears,  and  the  time  of  harvest  ripens;  a  seed  has 
become  a  sheaf,  and  the  food  is  stored  for  winter. 
Afterwards  comes  tumultuous  autumn  when  unwhole- 
some and  sterile  winds  blow;  it  is  the  season  of 
sickness,  when  all  things  are  withered,  and  the  balmy 
air  is  vitiated.  The  breezes  of  spring  are  changed  to 
autumn  winds,  the  fertile  green  trees  have  become 
withered  and  bare,  flowers  and  fragrant  herbs  fade 
away,  the  beautiful  garden  becomes  a  dust -heap. 
Following  this  comes  the  season  of  winter,  with  cold 
and  tempests.  It  snows,  rains,  hails,  storms,  thunders 
and  lightens,  freezes  and  congeals ;  all  plants  die,  and 
animals  languish  and  are  wretched. 

When  this  state  is  reached,  again  a  new  life-giving 
spring  returns,  and  the  cycle  is  renewed.  The  season 
of  spring  with  its  hosts  of  freshness  and  beauty,  spreads 
its  tent  on  the  plains  and  mountains  with  great  pomp 
and  magnificence.  A  second  time  the  form  of  the 
creatures  is  renewed,  and  the  creation  of  beings  begins 
afresh;  bodies  grow  and  develop,  the  plains  and 
wildernesses  become  green  and  fertile,  trees  bring  forth 
blossoms,  and  the  spring  of  last  year  returns  in  the 
utmost  fulness  and  glory.  Such  is,  and  such  ought 
to  be,  the  cycle  and  succession  of  existence:  such  is 
the  cycle  and  revolution  of  the  material  world. 

It  is  the  same  with  the  spiritual  cycles  of  the 
Prophets.  That  is  to  say,  the  day  of  the  appearance 
of  the  Holy  Manifestations  is  the  spiritual  springtime, 
it  is  the  divine  splendour,  it  is  the  heavenly  bounty, 


ON  THE  INFLUENCE  OF  THE  PROPHETS  85 

the  breeze  of  life,  the  rising  of  the  Sun  of  Reality. 
Spirits  are  quickened,  hearts  are  refreshed  and  in- 
vigorated, souls  become  good,  existence  is  set  in  motion, 
human  realities  are  gladdened,  and  grow  and  develop 
in  good  qualities  and  perfections.  Universal  progress 
takes  place,  and  there  are  resurrection  and  lamentation ; 
for  it  is  the  day  of  judgment,  the  time  of  turmoil  and 
distress,  at  the  same  time  that  it  is  the  season  of  joy, 
of  happiness,  and  of  absolute  attraction. 

Afterwards  the  life-giving  spring  ends  in  fruitful 
summer.  The  word  of  God  is  exalted,  the  Law  of  God 
is  promulgated;  all  things  reach  perfection.  The 
heavenly  table  is  spread,  the  holy  breezes  perfume  the 
East  and  the  West,  the  teachings  of  God  conquer  the 
world,  men  become  educated,  praiseworthy  results  are 
produced,  universal  progress  appears  in  the  world  of 
humanity,  and  the  divine  bounties  surround  all  things. 
The  Sun  of  Reality  rises  from  the  horizon  of  the 
Kingdom  with  the  greatest  power  and  heat.  When 
it  reaches  the  meridian  it  will  begin  to  decline  and 
descend,  and  the  spiritual  summer  will  be  followed  by 
autumn,  when  growth  and  development  are  arrested. 
Breezes  change  into  blighting  winds,  and  the  un- 
wholesome season  dissipates  the  beauty  and  freshness 
of  the  gardens,  plains,  and  bowers.  That  is  to  say, 
attraction  and  goodwill  do  not  remain,  divine  qualities 
are  changed,  the  radiance  of  hearts  is  dimmed,  the 
spirituality  of  souls  is  altered,  virtues  are  replaced  by 
vices,  and  holiness  and  purity  disappear.  Only  the 
name  of  the  Religion  of  God  remains,  and  the  exoteric 
forms  of  the  divine  teachings.  The  foundations  of 
the  Religion  of  God  are  destroyed  and  annihilated,  and 


86  SOME  ANSWERED  QUESTIONS 

nothing  but  forms  and  customs  exist.  Divisions  appear, 
firmness  is  changed  into  instability,  and  spirits  become 
dead ;  hearts  languish,  souls  become  inert,  and  winter 
arrives;  that  is  to  say,  the  coldness  of  ignorance 
envelops  the  world  and  the  darkness  of  human  error 
prevails.  After  this  come  indifference,  disobedience, 
inconsiderateness,  indolence,  baseness,  animal  instincts, 
and  the  coldness  and  insensibility  of  stones.  It  is 
like  the  season  of  winter  when  the  terrestrial  globe, 
deprived  of  the  effect  of  the  heat  of  the  sun,  becomes 
desolate  and  dreary.  When  the  world  of  intelligence 
and  thought  has  reached  to  this  state,  there  remain 
only  continual  death  and  perpetual  non-existence. 

When  the  season  of  winter  has  had  its  effect,  again 
the  spiritual  springtime  returns  and  a  new  cycle 
appears.  Spiritual  breezes  blow,  the  luminous  dawn 
gleams,  the  divine  clouds  give  rain,  the  rays  of  the 
Sun  of  Reality  shine  forth,  the  contingent  world  attains 
unto  a  new  life,  and  is  clad  in  a  wonderful  garment. 
All  the  signs  and  the  gifts  of  the  past  springtime  re- 
appear, with  perhaps  even  greater  splendour  in  this 
new  season. 

The  spiritual  cycles  of  the  Sun  of  Reality  are  like 
the  cycles  of  the  material  sun;  they  are  always  re- 
volving and  being  renewed.  The  Sun  of  Reality, 
like  the  material  sun,  has  numerous  rising  and  dawn- 
ing places :  one  day  it  rises  from  the  zodiacal  sign  of 
Cancer,  another  day  from  the  sign  of  Libra  or  Aquarius, 
another  time  it  is  from  the  sign  of  Aries  that  it 
diffuses  its  rays.  But  the  sun  is  one  sun  and  one 
reality ;  the  people  of  knowledge  are  lovers  of  the  sun, 
and  are  not  fascinated  by  the  places  of  its  rising  and 


ON  THE  INFLUENCE  OF  THE  PROPHETS  87 

dawning.  The  people  of  perception  are  the  seekers  of 
the  Truth,  and  not  of  the  places  of  its  appearance,  nor 
of  its  dawning  points;  therefore  they  will  adore  the 
Sun  from  whatever  point  in  the  zodiac  it  may  appear, 
and  they  will  seek  the  Reality  in  every  Sanctified  Soul 
who  manifests  it.  Such  people  always  attain  to  the 
truth,  and  are  not  veiled  from  the  Sun  of  the  Divine 
World.  So,  the  lover  of  the  sun  and  the  seeker  of  the 
light  will  always  turn  towards  the  sun,  whether  it 
shines  from  the  sign  of  Aries  or  gives  its  bounty  from 
the  sign  of  Cancer,  or  radiates  from  Gemini ;  but  the 
ignorant  and  uninstructed  are  lovers  of  the  signs  of 
the  zodiac,  and  enamoured  and  fascinated  by  the  rising- 
places,  and  not  by  the  sun.  When  it  was  in  the  sign 
of  Cancer  they  turned  towards  it,  though  afterwards 
the  sun  changed  to  the  sign  of  Libra;  as  they  were 
lovers  of  the  sign,  they  turned  towards  it  and  attached 
themselves  to  it,  and  were  deprived  of  the  influences 
of  the  sun  merely  because  it  had  changed  its  place. 
For  example,  once  the  Sun  of  Reality  poured  forth  its 
rays  from  the  sign  of  Abraham,  and  then  it  dawned 
from  the  sign  of  Moses  and  illuminated  the  horizon; 
afterwards  it  rose  with  the  greatest  power  and  brilliancy 
from  the  sign  of  Christ :  those  who  were  the  seekers 
of  Reality,  worshipped  that  Reality  wherever  they  saw 
it,  but  those  who  were  attached  to  Abraham  were 
deprived  of  its  influences,  when  it  shone  upon  Sinai 
and  illuminated  the  reality  of  Moses.  Those  who  held 
fast  to  Moses  when  the  Sun  of  Reality  shone  from 
Christ  with  the  utmost  radiance  and  lordly  splendour, 
were  also  veiled ;  and  so  forth. 

Therefore  man  must  be  the  seeker  after  the  Reality ; 


88  SOME  ANSWERED  QUESTIONS 

and  he  will  find  that  Reality  in  each  of  the  Sanctified 
Souls.  He  must  be  fascinated  and  enraptured,  and 
attracted  to  the  divine  bounty;  he  must  be  like  the 
butterfly  who  is  the  lover  of  the  light  from  whatever 
lamp  it  may  shine,  and  like  the  nightingale  who  is 
the  lover  of  the  rose  in  whatever  garden  it  may  grow. 

If  the  sun  were  to  rise  in  the  West,  it  would  still  be 
the  sun;  one  must  not  withdraw  from  it  on  account 
of  its  rising-place,  nor  consider  the  West  to  be  always 
the  place  of  sun-set.  In  the  same  way,  one  must 
look  for  the  heavenly  bounties,  and  seek  for  the  Divine 
Aurora.  In  every  place  where  it  appears,  one  must 
become  its  distracted  lover.  Consider  that  if  the  Jews 
had  not  kept  turning  to  the  horizon  of  Moses,  and  had 
only  regarded  the  Sun  of  Reality,  without  any  doubt 
they  would  have  recognised  the  Sun  in  the  dawning- 
place  of  the  reality  of  Christ,  in  the  greatest  divine 
splendour.  But,  alas !  a  thousand  times  alas !  attach- 
ing themselves  to  the  outward  words  of  Moses,  they 
were  deprived  of  the  divine  bounties  and  the  lordly 
splendours ! 


XV 
TRUE  WEALTH 

THE  honour  and  exaltation  of  every  existing  being 
depends  upon  causes  and  circumstances. 

The  excellency,  the  adornment,  and  the  perfection  of 
the  earth  is  to  be  verdant  and  fertile  through  the  bounty 
of  the  clouds  of  springtime.  Plants  grow,  flowers  and 
fragrant  herbs  spring  up,  fruit-bearing  trees  become 
full  of  blossoms,  and  bring  forth  fresh  and  new  fruit. 
Gardens  become  beautiful,  and  meadows  adorned ; 
mountains  and  plains  are  clad  in  a  green  robe,  and 
gardens,  fields,  villages,  and  cities  are  decorated.  This 
is  the  prosperity  of  the  mineral  world. 

The  height  of  exaltation  and  the  perfection  of  the 
vegetable  world  is  that  a  tree  should  grow  on  the  bank 
of,a  stream  of  fresh  water,  that  a  gentle  breeze  should 
blow  on  it,  that  the  warmth  of  the  sun  should  shine 
on  it,  that  a  gardener  should  attend  to  its  cultivation, 
and  that  day  by  day  it  should  develop  and  yield  fruit. 
But  its  real  prosperity  is  to  progress  into  the  animal 
and  human  world,  and  replace  that  which  has  been 
exhausted  in  the  bodies  of  animals  and  men. 

The  exaltation  of  the  animal  world  is  to  possess 
perfect  members,  organs,  and  powers,  and  to  have  all 
its  needs  supplied.  This  is  its  chief  glory,  its  honour 


90  SOME  ANSWERED  QUESTIONS 

and  exaltation.  So  the  supreme  happiness  of  an  animal 
is  to  have  possession  of  a  green  and  fertile  meadow,  per- 
fectly pure  flowing  water,  and  a  lovely,  verdant  forest 
If  these  things  are  provided  for  it,  no  greater  pro- 
sperity can  be  imagined.  For  example,  if  a  bird  builds 
its  nest  in  a  green  and  fruitful  forest,  in  a  beautiful 
high  place,  upon  a  strong  tree,  and  at  the  top  of  a 
lofty  branch,  and  if  it  finds  all  it  needs  of  seeds  and 
water,  this  is  its  perfect  prosperity. 

But  real  prosperity  for  the  animal  consists  in  passing 
from  the  animal  world  to  the  human  world,  like  the 
microscopic  beings  that,  through  the  water  and  air, 
enter  into  man  and  are  assimilated,  and  replace  that 
which  has  been  consumed  in  his  body.  This  is  the 
great  honour  and  prosperity  for  the  animal  world ;  no 
greater  honour  can  be  conceived  for  it. 

Therefore  it  is  evident  and  clear  that  this  wealth, 
this  comfort,  and  this  material  abundance,  form  the 
complete  prosperity  of  minerals,  vegetables,  and  animals. 
No  riches,  wealth,  comfort,  or  ease  of  the  material  world 
is  equal  to  the  wealth  of  a  bird ;  all  the  areas  of  these 
plains  and  mountains  are  its  dwelling,  and  all  the 
seeds  and  harvests  are  its  food  and  wealth,  and  all 
the  lands,  villages,  meadows,  pastures,  forests,  and 
wildernesses  are  its  possessions.  Now,  which  is  the 
richer,  this  bird,  or  the  most  wealthy  man  ?  for  no 
matter  how  many  seeds  it  may  take  or  bestow,  its 
wealth  does  not  decrease. 

Then  it  is  clear  that  the  honour  and  exaltation  of 
man  must  be  something  more  than  material  riches; 
material  comforts  are  only  a  branch,  but  the  root  of 
the  exaltation  of  man  is  the  good  attributes  and 


ON  THE  INFLUENCE  OF  THE  PROPHETS  91 

virtues  which  are  the  adornments  of  his  reality.  These 
are  the  divine  appearances,  the  heavenly  bounties,  the 
sublime  emotions,  the  love  and  knowledge  of  God; 
universal  wisdom,  intellectual  perception,  scientific 
discoveries,  justice,  equity,  truthfulness,  benevolence, 
natural  courage,  and  innate  fortitude;  the  respect  for 
rights  and  the  keeping  of  agreements  and  covenants; 
rectitude  in  all  circumstances ;  serving  the  truth  under 
all  conditions;  the  sacrifice  of  one's  life  for  the  good 
of  all  people ;  kindness  and  esteem  for  all  nations ; 
obedience  to  the  teachings  of  God;  service  in  the 
Divine  Kingdom;  the  guidance  of  the  people,  and 
the  education  of  the  nations  and  races.  This  is  the 
prosperity  of  the  human  world !  This  is  the  exaltation 
of  man  in  the  world !  This  is  eternal  life  and  heavenly 
honour ! 

These  virtues  do  not  appear  from  the  reality  of  man 
except  through  the  power  of  God  and  the  divine  teach- 
ings, for  they  need  supernatural  power  for  their  mani- 
festation. It  may  be  that  in  the  world  of  nature  a 
trace  of  these  perfections  may  appear;  but  they  are 
not  established  and  lasting ;  they  are  like  the  rays  of 
the  sun  upon  the  wall. 

As  the  compassionate  God  has  placed  such  a 
wonderful  crown  upon  the  head  of  man,  man  should 
strive  that  its  brilliant  jewels  may  become  visible  in 
the  world. 


PAKT  II 
SOME  CHRISTIAN  SUBJECTS 


XVI 

OUTWARD  FORMS  AND  SYMBOLS  MUST  BE 
USED  TO  CONVEY  INTELLECTUAL  CON- 
CEPTIONS 

A  SUBJECT  that  is  essential1  for  the  comprehension 
of  the  questions  that  we  have  mentioned,  and  of 
others  of  which  we  are  about  to  speak,  so  that  the 
essence  of  the  problems  may  be  understood,  is  this: 
that  human  knowledge  is  of  two  kinds.  One  is  the 
knowledge  of  things  perceptible  to  the  senses — that 
is  to  say,  things  which  the  eye,  or  ear,  or  smell,  or  taste, 
or  touch  can  perceive,  which  are  called  objective  or 
sensible.  So  the  sun,  because  it  can  be  seen,  is  said  to 
be  objective ;  and  in  the  same  way  sounds  are  sensible 
because  the  ear  hears  them;  perfumes  are  sensible 
because  they  can  be  inhaled  and  the  sense  of  smell 
perceives  them ;  foods  are  sensible  because  the  palate 
perceives  their  sweetness,  sourness,  or  saltness ;  heat  and 
cold  are  sensible  because  the  feelings  perceive  them. 
These  are  said  to  be  sensible  realities. 

The  other  kind  of  human  knowledge  is  intellectual — 
that  is  to  say,  it  is  a  reality  of  the  intellect,  it  has  no 
outward  form  and  no  place,  and  is  not  perceptible  to 

1  Lit. ,  the  pivot. 

95 


96  SOME  ANSWERED  QUESTIONS 

the  senses.  For  example,  the  power  of  intellect  is  not 
sensible;  none  of  the  inner  qualities  of  man  is  a  sensible 
thing ;  on  the  contrary,  they  are  intellectual  realities ; 
so  love  is  a  mental  reality  and  not  sensible ;  for  this 
reality  the  ear  does  not  hear,  the  eye  does  not  see, 
the  smell  does  not  perceive,  the  taste  does  not  discern, 
the  touch  does  not  feel.  Even  ethereal  matter,  the 
forces  of  which  are  said  in  physics  to  be  heat,  light, 
electricity,  and  magnetism,  is  an  intellectual  reality, 
and  is  not  sensible.  In  the  same  way  nature,  also,  in 
its  essence  is  an  intellectual  reality,  and  is  not  sensible ; 
the  human  spirit  is  an  intellectual,  not  sensible  reality. 
In  explaining  these  intellectual  realities,  one  is  obliged 
to  express  them  by  sensible  figures,  because  in  exterior 
existence  there  is  nothing  that  is  not  material.  There- 
fore to  explain  the  reality  of  the  spirit,  its  condition, 
its  station,  one  is  obliged  to  give  explanations  under 
the  forms  of  sensible  things,  because  in  the  external 
world  all  that  exists  is  sensible.  For  example,  grief 
and  happiness  are  intellectual  things ;  when  you  wish 
to  express  those  spiritual  qualities  you  say :  '  My  heart 
is  oppressed ;  my  heart  is  enlarged ' ;  though  the  heart 
of  man  is  neither  oppressed  nor  enlarged.  This  is  an 
intellectual  or  spiritual  state,  to  explain  which  you 
are  obliged  to  have  recourse  to  sensible  figures. 
Another  example:  you  say,  'such  an  individual  made 
great  progress,'  though  he  is  remaining  in  the  same 
place;  or  again,  'such  an  one's  position  was  exalted/ 
although,  like  every  one  else,  he  walks  upon  the  earth. 
This  exaltation  and  this  progress  are  spiritual  states 
and  intellectual  realities;  but  to  explain  them  you 
are  obliged  to  have  recourse  to  sensible  figures,  because 


SOME  CHRISTIAN  SUBJECTS  97 

in  the  exterior  world  there  is  nothing  that  is  not 
sensible. 

So  the  symbol  of  knowledge  is  light,  and  of  ignor- 
ance, darkness ;  but  reflect,  is  knowledge  sensible  light, 
or  ignorance  sensible  darkness?  No,  they  are  merely 
symbols.  These  are  only  intellectual  states,  but  when 
you  desire  to  express  them  outwardly,  you  call  knowledge 
light,  and  ignorance  darkness.  You  say :  '  My  heart  was 
gloomy,  and  it  became  enlightened.'  Now,  that  light 
of  knowledge,  and  that  darkness  of  ignorance,  are  intel- 
lectual realities,  not  sensible  ones ;  but  when  we  seek 
for  explanations  in  the  external  world,  we  are  obliged  to 
give  them  a  sensible  form. 

Then  it  is  evident  that  the  dove  which  descended 
upon  Christ  was  not  a  material  dove,  but  it  was  a 
spiritual  state,  which,  that  it  might  be  comprehensible, 
was  expressed  by  a  sensible  figure.  Thus  in  the  Old 
Testament  it  is  said  that  God  appeared  as  a  pillar  of 
fire ;  this  does  not  signify  the  material  form,  it  is  an  in- 
tellectual reality  which  is  expressed  by  a  sensible  image. 

Christ  says, '  The  Father  is  in  the  Son,  and  the  Son 
is  hi  the  Father.'  Was  Christ  within  God,  or  God 
within  Christ?  No,  in  the  name  of  God!  On  the 
contrary,  this  is  an  intellectual  state,  which  is  expressed 
in  a  sensible  figure. 

We  come  to  the  explanation  of  the  words  of  Baha' 
u'llah  when  he  says :  '  O  King,  verily  I  have  been  like 
any  other  man  sleeping  upon  my  couch ;  the  breezes 
of  the  Most  Glorious  passed  over  me,  and  taught  me  the 
knowledge  of  all  that  has  been.  This  is  not  from  me, 
but  from  the  Powerful,  the  Omniscient.' *  This  is  the 

1  Extract  from  the  letter  to  Na«ru'd-Din  Shah. 
G 


98  SOME  ANSWERED  QUESTIONS 

state  of  manifestation ;  it  is  not  sensible,  it  is  an  intel- 
lectual reality,  exempt  and  freed  from  time,  from  past, 
present,  and  future;  it  is  an  explanation,  a  simile,  a 
metaphor,  and  is  not  to  be  accepted  literally ;  it  is  not 
a  state  that  can  be  comprehended  by  man.  Sleeping 
and  waking  is  passing  from  one  state  to  another.  Sleep- 
ing is  the  condition  of  repose,  and  wakefulness  is  the 
condition  of  movement ;  sleeping  is  the  state  of  silence, 
wakefulness  is  the  state  of  speech ;  sleeping  is  the  state 
of  mystery,  wakefulness  is  the  state  of  manifestation. 

For  example,  it  is  a  Persian  and  Arabic  expression 
to  say  that  the  earth  was  asleep,  and  the  spring  came 
and  it  awoke ;  or  the  earth  was  dead,  and  the  spring 
came  and  it  revived.  These  expressions  are  metaphors, 
allegories,  mystic  explanations  in  the  world  of  signi- 
fication. 

Briefly,  the  Holy  Manifestations  have  ever  been,  and 
ever  will  be,  Luminous  Realities ;  no  change  or  variation 
takes  place  in  their  essence.  Before  declaring  their 
manifestation,  they  are  silent  and  quiet  like  a  sleeper, 
and  after  their  manifestation,  they  speak  and  are 
illuminated,  like  one  who  is  awake. 


XVII 

THE  BIRTH  OF  CHRIST 

Question. — How  was  Christ  born  of  the  Holy  Spirit  ? 

Answer. — In  regard  to  this  question,  theologians 
and  materialists  disagree.  The  theologians  believe 
that  Christ  was  born  of  the  Holy  Spirit;  but  the 
materialists  think  this  is  impossible  and  inadmissible, 
and  that  without  doubt  he  had  a  human  father. 

In  the  Quran  it  is  said :  '  And  We  sent  Our  Spirit 
unto  her,  and  he  appeared  unto  her  in  the  shape  of  a 
perfect  man,' 1  meaning  that  the  Holy  Spirit  took  the 
likeness  of  the  human  form,  as  an  image  is  produced 
in  a  mirror,  and  he  addressed  Mary. 

The  materialists  believe  that  there  must  be  marriage, 
and  say  that  a  living  body  cannot  be  created  from  a 
lifeless  body,  and  without  male  and  female  there  cannot 
be  fecundation.  And  they  think  that  not  only  with 
man,  but  also  with  animals  and  plants,  it  is  impossible. 
For  this  union  of  the  male  and  female  exists  in  all 
living  beings  and  plants.  This  pairing  of  things  is  even 
shown  forth  in  the  Quran :  '  Glory  be  to  Him  who 
has  created  all  the  pairs :  of  such  things  as  the  earth 
produceth,  and  of  themselves;  and  of  things  which 
they  know  not.'2  That  is  to  say,  men,  animals,  and 

1  Quran,  Sura  19.  2  Quran,  Sura  36. 

99 


100          SOME  ANSWERED  QUESTIONS 

plants  are  all  in  pairs — 'and  of  everything  have  we 
created  two  kinds.'  That  is  to  say,  we  have  created 
all  the  beings  through  pairing. 

Briefly,  they  say  a  man  without  a  human  father  can- 
not be  imagined.  In  answer  the  theologians  say :  '  This 
thing  is  not  impossible  and  unachievable,  but  it  has  not 
been  seen;  and  there  is  a  great  difference  between  a 
thing  which  is  impossible  and  one  which  is  unknown. 
For  example,  in  former  times  the  telegraph,  which 
causes  the  East  and  the  West  to  communicate, 
was  unknown,  but  not  impossible ;  photography  and 
phonography  were  unknown  but  not  impossible/ 

The  materialists  insist  upon  this  belief,  and  the 
theologians  reply:  'Is  this  globe  eternal  or  phenomenal? ' 
The  materialists  answer,  that  according  to  science  and 
important  discoveries,  it  is  established  that  it  is  pheno- 
menal ;  in  the  beginning  it  was  a  flartaing  globe,  and 
gradually  it  became  temperate;  a  crust  was  formed 
around  it,  and  upon  this  crust  plants  came  into  exist- 
ence, then  animals,  and  finally  man. 

The  theologians  say :  *  Then  from  your  statement  it 
has  become  evident  and  clear  that  mankind  is  pheno- 
menal upon  the  globe,  and  not  eternal.  Then  surely 
the  first  man  had  neither  father  nor  mother,  for  the 
existence  of  man  is  phenomenal.  Is  not  the  creation 
of  man  without  father  and  mother,  even  though 
gradually,  more  difficult  than  if  he  had  simply  come 
into  existence  without  a  father  ?  As  you  admit  that  the 
first  man  came  into  existence  without  father  or  mother 
— whether  it  be  gradually  or  at  once — there  can  remain 
no  doubt  that  a  man  without  a  human  father  is  also 
possible  and  admissible;  you  cannot  consider  this 


SOME  CHRISTIAN  SUBJECTS  101 

impossible;  otherwise  you  are  illogical.  For  example, 
if  you  say  that  this  lamp  has  once  been  lighted  without 
wick  and  oil,  and  then  say  that  it  is  impossible  to  light 
it  without  the  wick,  this  is  illogical.'  Christ  had  a 
mother ;  the  first  man,  as  the  materialists  believe,  had 
neither  father  nor  mother.1 

1  This  conversation  shows  the  uselessness  of  discussions  upon  such 
questions  ;  the  teachings  of  'Abdu'1-Baha  upon  the  birth  of  Christ  will 
be  found  in  the  following  chapter. 


XVIII 

THE  GREATNESS  OF  CHRIST  IS  DUE  TO 
HIS  PERFECTIONS 

A  GREAT  man  is  a  great  man,  whether  born  of  a 
human  father  or  not.  If  being  without  a  father  is  a 
virtue,  Adam  is  greater  and  more  excellent  than  all 
the  Prophets  and  Messengers,  for  he  had  neither  father 
nor  mother.  That  which  causes  honour  and  greatness, 
is  the  splendour  and  bounty  of  the  divine  perfections. 
The  sun  is  born  from  substance  and  form,  which  can 
be  compared  to  father  and  mother,  and  it  is  absolute 
perfection ;  but  the  darkness  has  neither  substance  nor 
form,  neither  father  nor  mother,  and  it  is  absolute 
imperfection.  The  substance  of  Adam's  physical  life 
was  earth,  but  the  substance  of  Abraham  was  pure 
sperm ;  it  is  certain  that  the  pure  and  chaste  sperm  is 
superior  to  earth. 

Furthermore,  in  the  first  chapter  of  the  Gospel  of 
John,  verses  12  and  13,  it  is  said:  'But  as  many  as 
received  him,  to  them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  that  believed  on  his  name. 

1  Which  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God.' 

From  these  verses  it  is  obvious  that  the  being  of  a 
disciple  also  is  not  created  by  physical  power,  but  by 
102 


SOME  CHRISTIAN  SUBJECTS  103 

the  spiritual  reality.  The  honour  and  greatness  of 
Christ  is  not  due  to  the  fact  that  he  did  not  have  a 
human  father,  but  to  his  perfections,  bounties,  and  divine 
glory.  If  the  greatness  of  Christ  is  his  being  fatherless, 
then  Adam  is  greater  than  Christ,  for  he  had  neither 
father  nor  mother.  It  is  said  in  the  Old  Testament, 
'And  the  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of 
life;  and  man  became  a  living  soul/1  Observe  that 
it  is  said  that  Adam  came  into  existence  from  the 
Spirit  of  life.  Moreover,  the  expression  which  John 
uses  in  regard  to  the  disciples,  proves  that  they  also 
are  from  the  Heavenly  Father.  Hence  it  is  evident 
that  the  holy  reality,  meaning  the  real  existence  of 
every  great  man,  comes  from  God,  and  owes  its  being 
to  the  breath  of  the  Holy  Spirit. 

The  purport  is  that,  if  to  be  without  a  human 
father  is  the  greatest  human  glory,  then  Adam  is 
greater  than  all,  for  he  had  neither  father  nor  mother. 
Is  it  better  for  a  man  to  be  created  from  a  living 
substance  or  from  earth  ?  Certainly  it  is  better  if  he 
be  created  from  a  living  substance.  But  Christ  was 
born  and  came  into  existence  from  the  Holy  Spirit. 

To  conclude :  the  splendour  and  honour  of  the  holy 
souls  and  the  Divine  Manifestations  come  from  their 
heavenly  perfections,  bounties,  and  glory,  and  from 
nothing  else. 

1  Gen.  ii.  7. 


XIX 
THE  BAPTISM  OF  CHRIST 

Question. — It  is  said  in  the  Gospel  of  St.  Matthew, 
chapter  3  verses  13, 14,  15 :  '  Then  cometh  Jesus  from 
Galilee  to  Jordan  unto  John,  to  be  baptized  of  him. 
But  John  forbade  him,  saying,  I  have  need  to  be  bap- 
tized of  thee,  and  comes t  thou  to  me  ?  And  Jesus 
answering  said  unto  him,  Suffer  it  to  be  so  now:  for 
thus  it  becometh  us  to  fulfil  all  righteousness.  Then 
he  suffered  him/ 

What  is  the  wisdom  of  this :  since  Christ  possessed 
all  essential  perfection,  why  did  he  need  baptism  ? 

Answer. — The  principle  of  baptism  is  purification 
by  repentance.  John  admonished  and  exhorted  the 
people,  and  caused  them  to  repent,  then  he  baptized 
them.  Therefore  it  is  apparent  that  this  baptism  is 
a  symbol  of  repentance  from  all  sin:  its  meaning  is 
expressed  in  these  words :  '  0  God !  as  my  body  has 
become  purified  and  cleansed  from  physical  impurities, 
in  the  same  way  purify  and  sanctify  my  spirit  from 
the  impurities  of  the  world  of  nature,  which  are  not 
worthy  of  the  Threshold  of  Thy  Unity ! '  Repentance  is 
the  return  from  disobedience  to  obedience.  Man,  after 
remoteness  and  deprivation  from  God,  repents,  and 
undergoes  purification :  and  this  is  a  symbol  signifying 

104 


SOME  CHRISTIAN  SUBJECTS  105 

'0  God!  make  my  heart  good  and  pure,  freed  and 
sanctified  from  all  save  thy  love/ 

As  Christ  desired  that  this  institution  of  John  should 
be  used  at  that  time  by  all,  he  himself  conformed 
to  it  in  order  to  awaken  the  people  and  to  complete 
the  law  of  the  former  religion.  Although  the  ablution 
of  repentance  was  the  institution  of  John,  it  was  in 
reality  formerly  practised  in  the  Religion  of  God. 

Christ  was  not  in  need  of  baptism;  but  as  at  that 
time  it  was  an  acceptable  and  praiseworthy  action,  and 
a  sign  of  the  glad  tidings  of  the  Kingdom,  therefore 
he  submitted  to  it  However,  afterwards  he  said  the 
true  baptism  is  not  with  material  water,  but  it  must 
be  with  spirit  and  with  water.  In  this  case  water  does 
not  signify  material  water,  for  elsewhere  it  is  explicitly 
said  baptism  is  with  spirit  and  with  fire ;  from  which 
it  is  clear  that  the  reference  is  not  to  material  fire  and 
material  water,  for  baptism  with  fire  is  impossible. 

Therefore  the  spirit  is  the  bounty  of  God,  the  water 
is  knowledge  and  life,  and  the  fire  is  the  love  of  God. 
For  material  water  does  not  purify  the  heart  of  man : 
no,  it  cleanses  his  body ;  but  the  heavenly  water  and 
spirit,  which  are  knowledge  and  life,  make  the  human 
heart  good  and  pure;  the  heart  which  receives  a 
portion  of  the  bounty  of  the  Spirit  becomes  sanctified, 
good,  and  pure.  That  is  to  say,  the  reality  of  man 
becomes  purified  and  sanctified  from  the  impurities 
of  the  world  of  nature.  These  natural  impurities  are 
evil  qualities:  anger,  passion,  worldliness,  pride,  lying, 
hypocrisy,  fraud,  self-love,  etc. 

Man  cannot  free  himself  from  the  rage  of  the  carnal 
passions  except  by  the  help  of  the  Holy  Spirit.  That 


106  SOME  ANSWERED  QUESTIONS 

is  why  he  says  baptism  with  the  spirit,  with  water, 
and  with  fire  is  necessary,  and  that  it  is  essential ;  that 
is  to  say,  the  spirit  of  divine  bounty,  the  water  of 
knowledge  and  life,  and  the  fire  of  the  love  of  God. 
Man  must  be  baptized  with  this  spirit,  this  water,  and 
this  fire  so  as  to  become  filled  with  the  eternal  bounty. 
Otherwise,  what  is  the  use  of  baptizing  with  material 
water  ?  No,  this  baptism  with  water  was  a  symbol  of 
repentance,  and  of  seeking  forgiveness  of  sins. 

But  in  the  cycle  of  BahaVllah  there  is  no  longer 
need  of  this  symbol ;  for  its  reality,  which  is  to  be 
baptized  with  the  Spirit  and  Love  of  God,  is  under- 
stood and  established. 


XX 

THE  NECESSITY  OF  BAPTISM 

Question. — Is  the  ablution  of  baptism  useful  and 
necessary,  or  is  it  useless  and  unnecessary  ?  In  the 
first  case,  if  it  is  useful,  why  was  it  abrogated,  and 
in  the  second  case,  if  it  is  useless,  why  did  John 
practise  it  ? 

Answer. — The  change  in  conditions,  alterations, 
and  transformations,  are  necessities  of  the  essence  of 
beings;  and  essential  necessities  cannot  be  separated 
from  the  reality  of  things.  So  it  is  absolutely  im- 
possible to  separate  heat  from  fire,  humidity  from 
water,  or  light  from  the  sun,  for  they  are  essential 
necessities.  As  the  change  and  alteration  of  conditions 
are  necessities  for  beings,  so  laws  also  are  changed  and 
altered,  in  accordance  with  the  changes  and  alterations 
of  the  times.  For  example,  in  the  time  of  Moses,  his 
Law  was  conformed  and  adapted  to  the  conditions  of 
the  time;  but  in  the  days  of  Christ  these  conditions 
had  changed  and  altered  to  such  an  extent  that  the 
Mosaic  Law  was  no  longer  suited  and  adapted  to  the 
needs  of  mankind,  and  it  was  therefore  abrogated. 
Thus  it  Avas  that  Christ  broke  the  Sabbath  and  forbade 
divorce.  After  Christ,  four  disciples,  among  whom 
were  Peter  and  Paul,  permitted  the  use  of  animal 

107 


108          SOME  ANSWERED  QUESTIONS 

food  forbidden  by  the  Bible,  except  the  eating  of  those 
animals  which  had  been  strangled,  or  which  were 
sacrificed  to  idols,  and  of  blood.1  They  also  forbade 
fornication.  They  maintained  these  four  command- 
ments. Afterwards  Paul  permitted  even  the  eating 
of  strangled  animals,  those  sacrificed  to  idols,  and  blood, 
and  only  maintained  the  prohibition  of  fornication.  So 
in  chap.  14  verse  14  of  his  Epistle  to  the  Romans, 
Paul  writes :  '  I  know,  and  am  persuaded  by  the  Lord 
Jesus,  that  there  is  nothing  unclean  of  itself:  but  to 
him  that  esteemeth  any  thing  to  be  unclean,  to  him 
it  is  unclean.' 

Also  in  the  Epistle  of  Paul  to  Titus,  chap.  1  verse 
15 :  '  Unto  the  pure  all  things  are  pure :  but  unto  them 
that  are  defiled  and  unbelieving  is  nothing  pure ;  but 
even  their  mind  and  conscience  is  defiled.' 

Now  this  change,  these  alterations,  and  this  abroga- 
tion are  due  to  the  impossibility  of  comparing  the 
time  of  Christ  with  that  of  Moses.  The  conditions 
and  requirements  in  the  later  period  were  entirely 
changed  and  altered.  The  former  laws  were  therefore 
abrogated. 

The  existence  of  the  world  may  be  compared  to  that 
of  a  man,  and  the  Prophets  and  Messengers  of  God 
to  skilful  doctors.  The  human  being  cannot  remain 
in  one  condition :  different  maladies  occur  which  have 
each  a  special  remedy.  The  skilful  physician  does 
not  give  the  same  medicine  to  cure  each  disease  and 
each  malady,  but  he  changes  remedies  and  medicines 
according  to  the  different  necessities  of  the  diseases 
and  constitutions.  One  person  may  have  a  severe 
1  Acts  xv.  20. 


SOME  CHRISTIAN  SUBJECTS  109 

illness  caused  by  fever,  and  the  skilled  doctor  will 
give  him  cooling  remedies;  and  when  at  some  other 
time  the  condition  of  this  person  has  changed,  and 
fever  is  replaced  by  chills,  without  doubt  the  skilled 
doctor  will  discard  cooling  medicine  and  permit  the 
use  of  heating  drugs;  this  change  and  alteration  is 
required  by  the  condition  of  the  patient,  and  is  an 
evident  proof  of  the  skill  of  the  physician. 

Consider,  could  the  Law  of  the  Old  Testament  be 
enforced  at  this  epoch  and  time  ?  No,  in  the  name  of 
God !  it  would  be  impossible  and  impracticable ;  there- 
fore most  certainly  God  abrogated  the  laws  of  the  Old 
Testament  at  the  time  of  Christ.  Reflect  also,  that 
baptism  in  the  days  of  John  the  Baptist  was  used  to 
awaken  and  admonish  the  people  to  repent  from  all 
sin,  and  to  watch  for  the  appearance  of  the  Kingdom 
of  Christ.  But  at  present  in  Asia,  the  Catholics  and 
the  Orthodox  Church  plunge  newly-born  children  into 
water  mixed  with  olive  oil,  and  many  of  them  become 
ill  from  the  shock ;  at  the  time  of  baptism  they  struggle 
and  become  agitated.  In  other  places,  the  clergy 
sprinkle  the  water  of  baptism  on  the  forehead.  But 
neither  from  the  h'rst  form  nor  from  the  second  do  the 
children  derive  any  spiritual  benefit.  Then  what  result 
is  obtained  from  this  form?  Other  peoples  are 
amazed,  and  wonder  why  the  infant  is  plunged  into 
the  water,  since  this  is  neither  the  cause  of  the 
spiritual  awakening  of  the  child,  nor  of  its  faith  or 
conversion ;  but  it  is  only  a  custom  which  is  followed. 
In  the  time  of  John  the  Baptist  it  was  not  so ;  no,  at 
first  John  used  to  exhort  the  people,  and  to  guide  them 
to  repentance  from  sin,  and  to  fill  them  with  the  desire 


110  SOME  ANSWERED  QUESTIONS 

to  await  the  manifestation  of  Christ.  Whoever  received 
the  ablution  of  baptism,  and  repented  of  sins  in  absolute 
humility  and  meekness,  would  also  purify  and  cleanse 
his  body  from  outward  impurities.  With  perfect 
yearning,  night  and  day,  he  would  constantly  wait  for 
the  manifestation  of  Christ,  and  the  entrance  to  the 
Kingdom  of  the  Spirit  of  God.1 

To  recapitulate :  our  meaning  is  that  the  change  and 
modification  of  conditions,  and  the  altered  requirements 
of  different  centuries  and  times,  are  the  cause  of  the 
abrogation  of  laws.  For  a  time  comes  when  these  laws 
are  no  longer  suitably  adapted  to  conditions.  Consider 
how  very  different  are  the  requirements  of  the  first 
centuries,  of  the  middle  ages,  and  of  modern  times.  Is 
it  possible  that  the  laws  of  the  first  centuries  could  be 
enforced  at  present  ?  It  is  evident  that  it  would  be 
impossible  and  impracticable.  In  the  same  manner, 
after  the  lapse  of  a  few  centuries,  the  requirements  of 
the  present  time  will  not  be  the  same  as  those  of  the 
future,  and  certainly  there  will  be  change  and  altera- 
tion. In  Europe  the  laws  are  unceasingly  altered  and 
modified ;  in  bygone  years,  how  many  laws  existed  in 
the  organisations  and  systems  of  Europe,  which  are 
now  abrogated  !  These  changes  and  alterations  are  due 
to  the  variation  and  mutation  of  thought,  conditions, 
and  customs.  If  it  were  not  so,  the  prosperity  of  the 
world  of  humanity  would  be  wrecked. 

For  example,  there  is  in  the  Pentateuch  a  law  that 
if  any  one  break  the  Sabbath,  he  shall  be  put  to  death. 
Moreover,  there  are  ten  sentences  of  death  in  the 

1  i.e.  of  Christ,  whom  the  Muslims  frequently  designate  by  the 
title  of  Ruh  u'llcih,  the  Spirit  of  God. 


SOME  CHRISTIAN  SUBJECTS  111 

Pentateuch.  Would  it  be  possible  to  keep  these  laws 
in  our  time  ?  It  is  clear  that  it  would  be  absolutely 
impossible.  Consequently  there  are  changes  and  modi- 
fications in  the  laws,  and  these  are  a  sufficient  proof  of 
the  supreme  wisdom  of  God. 

This  subject  needs  deep  thought.  Then  the  cause 
of  these  changes  will  be  evident  and  apparent. 

Blessed  are  those  who  reflect ! 


XXI 

THE  SYMBOLISM  OF  THE  BREAD  AND 
THE  WINE 

Question. — The  Christ  said: '  I  am  the  living  bread  which 
came  down  from  heaven,  that  a  man  may  eat  thereof 
and  not  die/  What  is  the  meaning  of  this  utterance  ? 

Answer. — This  bread  signifies  the  heavenly  food  and 
divine  perfections.  So,  'If  any  man  eateth  of  this 
bread'  means  if  any  man  acquires  heavenly  bounty, 
receives  the  divine  light,  or  partakes  of  Christ's  perfec- 
tions, he  thereby  gains  everlasting  life.  The  blood 
also  signifies  the  spirit  of  life  and  the  divine  perfections, 
the  lordly  splendour  and  eternal  bounty.  For  all  the 
members  of  the  body  gain  vital  substance  from  the 
circulation  of  the  blood. 

In  the  Gospel  of  St.  John,  chapter  6  verse  26,  it  is 
written :  '  Ye  seek  me,  not  because  ye  saw  the  miracles, 
but  because  ye  did  eat  of  the  loaves  and  were  filled.' 

It  is  evident  that  the  bread  of  which  the  disciples 
ate  and  were  filled,  was  the  heavenly  bounty;  for  in 
verse  33  of  the  same  chapter  it  is  said  : '  For  the  bread 
of  God  is  he  which  cometh  down  from  heaven,  and 
giveth  life  unto  the  world.'  It  is  clear  that  the  body 
of  Christ  did  not  descend  from  heaven,  but  it  came 
from  the  womb  of  Mary;  and  that  which  descended 
from  the  heaven  of  God  was  the  spirit  of  Christ.  As 


112 


SOME  CHRISTIAN  SUBJECTS  113 

the  Jews  thought  that  Christ  spoke  of  his  body,  they 
made  objections,  for  it  is  said  in  the  42nd  verse  of  the 
same  chapter :  '  And  they  said,  Is  not  this  Jesus  the 
son  of  Joseph,  whose  father  and  mother  we  know  ?  how 
is  it  then  that  he  saith,  I  came  down  from  heaven  ?  * 

Reflect  how  clear  it  is  that  what  Christ  meant  by 
the  heavenly  bread  was  his  spirit,  his  bounties,  his 
perfections,  and  his  teachings ;  for  it  is  said  in  the  63rd 
verse :  '  It  is  the  spirit  that  quickeneth,  the  flesh  pro- 
fiteth  nothing.' 

Therefore  it  is  evident  that  the  spirit  of  Christ  is  a 
heavenly  grace  which  descends  from  heaven;  whoso- 
ever receives  light  from  that  spirit  in  abundance,  that 
is  to  say  the  heavenly  teachings,  finds  everlasting  life. 
That  is  why  it  is  said  in  the  35th  verse:  'And  Jesus 
said  unto  them,  I  am  the  bread  of  life :  he  that  cometh 
to  me  shall  never  hunger;  and  he  that  believeth  on 
me  shall  never  thirst.' 

Notice  that '  coming  to  him  '  he  expresses  as  eating, 
and  '  belief  in  him '  as  drinking.  Then  it  is  evident 
and  established  that  the  celestial  food  is  the  divine 
bounties,  the  spiritual  splendours,  the  heavenly  teach- 
ings, the  universal  meaning  of  Christ.  To  eat  is  to 
draw  near  to  him,  and  to  drink  is  to  believe  in  him. 
For  Christ  had  an  elemental  body  and  a  celestial  form. 
The  elemental  body  was  crucified,  but  the  heavenly 
form  is  living  and  eternal,  and  the  cause  of  everlasting 
life ;  the  first  was  the  human  nature,  and  the  second  is 
the  divine  nature.  It  is  thought  by  some  that  the 
Eucharist  is  the  reality  of  Christ,  and  that  the  Divinity 
and  the  Holy  Spirit  descend  into  and  exist  in  it.  Now 
when  once  the  Eucharist  is  taken,  after  a  few  moments 

H 


114          SOME  ANSWERED  QUESTIONS 

it  is  simply  disintegrated,  and  entirely  transformed. 
Therefore  how  can  such  a  thought  be  conceived  ?  God 
forbid !  certainly  it  is  a  pure  fantasy. 

To  conclude :  through  the  manifestation  of  Christ, 
the  divine  teachings  which  are  an  eternal  bounty,  were 
spread  abroad,  the  light  of  guidance  shone  forth,  and 
the  spirit  of  life  was  conferred  on  man.  Whoever 
found  guidance  became  living,  whoever  remained  lost 
was  seized  by  enduring  death.  This  bread  which  came 
down  from  heaven  was  the  divine  body  of  Christ,  his 
spiritual  elements,  which  the  disciples  ate,  and  through 
which  they  gained  eternal  life. 

The  disciples  had  taken  many  meals  from  the  hand 
of  Christ;  why  was  the  last  supper  distinguished 
from  the  others?  It  is  evident  that  the  heavenly 
bread  did  not  signify  this  material  bread,  but  rather 
the  divine  nourishment  of  the  spiritual  body  of 
Christ,  the  divine  graces  and  heavenly  perfections  of 
which  his  disciples  partook,  and  with  which  they 
became  filled. 

In  the  same  way,  reflect  that  when  Christ  blessed 
the  bread  and  gave  it  to  his  disciples  saying, '  This  is 
my  body,'  and  gave  grace  to  them,  he  was  with  them 
in  person,  in  presence,  and  form.  He  was  not  trans- 
formed into  bread  and  wine;  if  he  had  been  turned 
into  bread  and  wine,  he  could  not  have  remained  with 
the  disciples  in  body,  in  person,  and  in  presence. 

Then  it  is  clear  that  the  bread  and  wine  were  symbols 
which  signified:  I  have  given  you  my  bounties  and 
perfections,  and  when  you  have  received  this  bounty, 
you  have  gained  eternal  life  and  have  partaken  of  your 
share  and  your  portion  of  the  heavenly  nourishment. 


XXII 
MIRACLES 

Question. — It  is  recorded  that  miracles  were  performed 
by  Christ :  are  the  reports  of  these  miracles  really  to  be 
accepted  literally,  or  have  they  another  meaning  ?  It 
has  been  proved  by  exact  science  that  the  essence  of 
things  does  not  change,  and  that  all  beings  are  under 
one  universal  law  and  organisation  from  which  they 
cannot  deviate ;  and  therefore  that  which  is  contrary  to 
universal  law  is  impossible. 

Answer. — The  Holy  Manifestations  are  the  sources  of 
miracles  and  the  originators  of  wonderful  signs.  For 
them,  any  difficult  and  impracticable  thing  is  possible 
and  easy.  For  through  a  supernatural  power  wonders 
appear  from  them,  and  by  this  power,  which  is  beyond 
nature,  they  influence  the  world  of  nature.  From  all 
the  Manifestations  marvellous  things  have  appeared. 

But  in  the  Holy  Books  an  especial  terminology  is 
employed ;  and  for  the  Manifestations  these  miracles 
and  wonderful  signs  have  no  importance ;  they  do 
not  even  wish  to  mention  them.  For,  if  we  consider 
miracles  a  great  proof,  they  are  still  only  proofs  and 
arguments  for  those  who  are  present  when  they  are 
performed,  and  not  for  those  who  are  absent. 

For  example,  if  we  relate  to  a  seeker,  a  stranger  to 
Moses  and  Christ,  marvellous  signs,  he  will  deny  them 

116 


116          SOME  ANSWERED  QUESTIONS 

and  will  say :  *  Wonderful  signs  are  also  continually 
related  of  false  gods  by  the  testimony  of  many  people, 
and  they  are  affirmed  in  the  Books.  The  Brahmans 
have  written  a  book  about  wonderful  prodigies  from 
Brahma.'  He  will  also  say :  '  How  can  we  know  that 
the  Jews  and  the  Christians  speak  the  truth,  and  that 
the  Brahmans  tell  a  lie  ?  For  both  are  generally  ad- 
mitted traditions,  which  are  collected  in  books,  and 
may  be  supposed  to  be  true  or  false.'  The  same  may 
be  said  of  other  religions :  if  one  is  true,  all  are  true ; 
if  one  is  accepted,  all  must  be  accepted.  Therefore 
miracles  are  not  a  proof.  For  if  they  are  proofs  for 
those  who  are  present,  they  fail  as  proofs  to  those  who 
are  absent, 

But  in  the  day  of  the  Manifestation  the  people  with 
insight  see  that  all  the  conditions  of  the  Manifestation 
are  miracles,  for  they  are  superior  to  all  others,  and 
this  alone  is  an  absolute  miracle.  Recollect  that 
Christ,  solitary  and  alone,  without  a  helper  or  protector, 
without  armies  and  legions,  and  under  the  greatest 
oppression,  uplifted  the  standard  of  God  before  all  the 
people  of  the  world,  and  withstood  them,  and  finally 
conquered  all,  although  outwardly  he  was  crucified. 
Now  this  is  a  veritable  miracle  which  can  never  be 
denied.  There  is  no  need  of  any  other  proof  of  the 
truth  of  Christ. 

The  outward  miracles  have  no  importance  for  the 
people  of  Reality.  If  a  blind  man  receive  sight,  for 
example,  he  will  finally  again  become  sightless,  for  he 
will  die,  and  be  deprived  of  all  his  senses  and  powers. 
Therefore  causing  the  blind  man  to  see  is  comparatively 
of  little  importance,  for  this  faculty  of  sight  will  at  last 


SOME  CHRISTIAN  SUBJECTS  117 

disappear.  If  the  body  of  a  dead  person  be  resuscitated, 
of  what  use  is  it  since  the  body  will  die  again  ?  But  it 
is  important  to  give  perception  and  eternal  life,  that  is, 
the  spiritual  and  divine  life.  For  this  physical  life  is 
not  immortal,  and  its  existence  is  equivalent  to  non- 
existence.  So  it  is  that  Christ  said  to  one  of  his 
disciples:  'Let  the  dead  bury  their  dead';  for  'That 
which  is  born  of  the  flesh  is  flesh,  and  that  which  is 
born  of  the  spirit  is  spirit.' 

Observe:  those  who  in  appearance  were  physically 
alive,  Christ  considered  dead;  for  life  is  the  eternal 
life,  and  existence  is  the  real  existence.  Wherever  in 
the  Holy  Books  they  speak  of  raising  the  dead,  the 
meaning  is  that  the  dead  were  blessed  by  eternal  life ; 
where  it  is  said  that  the  blind  received  sight,  the  signi- 
fication is  that  he  obtained  the  true  perception ;  where 
it  is  said  a  deaf  man  received  hearing,  the  meaning  is 
that  he  acquired  spiritual  and  heavenly  hearing.  This 
is  ascertained  from  the  text  of  the  Gospel  where  Christ 
said:  'These  are  like  those  of  whom  Isaiah  said, 
They  have  eyes  and  see  not,  they  have  ears  and  hear 
not ;  and  I  healed  them.' 

The  meaning  is  not  that  the  Manifestations  are 
unable  to  perform  miracles,  for  they  have  all  power. 
But  for  them  inner  sight,  spiritual  healing,  and  eternal 
life  are  the  valuable  and  important  things.  Con- 
sequently, whenever  it  is  recorded  in  the  Holy  Books 
that  such  an  one  was  blind  and  recovered  his  sight,  the 
meaning  is  that  he  was  inwardly  blind,  and  that  he 
obtained  spiritual  vision,  or  that  he  was  ignorant  and 
became  wise,  or  that  he  was  negligent  and  became 
heedful,  or  that  he  was  worldly  and  became  heavenly. 


118          SOME  ANSWERED  QUESTIONS 

As  this  inner  sight,  hearing,  life,  and  healing  are 
eternal,  they  are  of  importance.  What,  comparatively, 
is  the  importance,  the  value,  and  the  worth  of  this 
animal  life  with  its  powers?  In  a  few  days  it  will 
cease  like  fleeting  thoughts.  For  example,  if  one  re- 
lights an  extinguished  lamp,  it  will  again  become 
extinguished;  but  the  light  of  the  sun  is  always 
luminous.  This  is  of  importance. 


XXIII 
THE  RESURRECTION  OF  CHRIST 

Question. — What  is  the  meaning  of  Christ's  resurrec- 
tion after  three  days  ? 

Answer. — The  resurrections  of  the  Divine  Manifesta- 
tions are  not  of  the  body.  All  their  states,  their  condi- 
tions, their  acts,  the  things  they  have  established,  their 
teachings,  their  expressions,  their  parables,  and  their 
instructions  have  a  spiritual  and  divine  signification, 
and  have  no  connection  with  material  things.  For 
example,  there  is  the  subject  of  Christ's  coming  from 
heaven :  it  is  clearly  stated  in  many  places  in  the 
Gospel  that  the  Son  of  man  came  from  heaven,  he  is 
in  heaven,  and  he  will  go  to  heaven.  So  in  chapter  6 
verse  38  of  the  Gospel  of  John  it  is  written :  '  For  I 
came  down  from  heaven ' ;  and  also  in  verse  42  we  find  : 
'  And  they  said,  Is  not  this  Jesus,  the  son  of  Joseph, 
whose  father  and  mother  we  know  ?  How  is  it  then 
that  he  saith,  I  came  down  from  heaven  ? '  Also  in 
John,  chapter  3  verse  13 :  '  And  no  man  hath  ascended 
up  to  heaven,  but  he  that  came  down  from  heaven, 
even  the  Son  of  man  which  is  in  heaven.1 

Observe  that  it  is  said  *  The  Son  of  man  is  in  heaven,' 
while  at  that  time  Christ  was  on  earth.  Notice  also 
that  it  is  said  that  Christ  came  from  heaven,  though 


119 


120          SOME  ANSWERED  QUESTIONS 

he  came  from  the  womb  of  Mary,  and  his  body  was 
born  of  Mary.  It  is  clear,  then,  that  when  it  is  said 
that  the  Son  of  man  is  come  from  heaven,  this  has  not 
an  outward  but  an  inward  signification ;  it  is  a  spiritual, 
not  a  material,  fact.  The  meaning  is  that  though, 
apparently,  Christ  was  born  from  the  womb  of  Mary, 
in  reality  he  came  from  heaven,  from  the  centre  of  the 
Sun  of  Reality,  from  the  Divine  World,  and  the  Spiritual 
Kingdom.  And  as  it  has  become  evident  that  Christ 
came  from  the  spiritual  heaven  of  the  Divine  Kingdom, 
therefore  his  disappearance  under  the  earth  for  three 
days  has  an  inner  signification,  and  is  not  an  outward 
fact.  In  the  same  way,  his  resurrection  from  the 
interior  of  the  earth  is  also  symbolical;  it  is  a 
spiritual  and  divine  fact,  and  not  material ;  and  like- 
wise his  ascension  to  heaven  is  a  spiritual  and  not 
material  ascension. 

Beside  these  explanations,  it  has  been  established 
and  proved  by  science  that  the  visible  heaven  is  a  limit- 
less area,  void  and  empty,  where  innumerable  stars  and 
planets  revolve. 

Therefore  we  say  that  the  meaning  of  Christ's  resur- 
rection is  as  follows:  the  disciples  were  troubled  and 
agitated  after  the  martyrdom  of  Christ.  The  Reality 
of  Christ,  which  signifies  his  teachings,  his  bounties, 
his  perfections,  and  his  spiritual  power,  was  hidden 
and  concealed  for  two  or  three  days  after  his  martyr- 
dom, and  was  not  resplendent  and  manifest.  No, 
rather  it  was  lost;  for  the  believers  were  few  in 
number  and  were  troubled  and  agitated.  The  Cause  of 
Christ  was  like  a  lifeless  body ;  and,  when  after  three 
days  the  disciples  became  assured  and  steadfast,  and 


SOME  CHRISTIAN  SUBJECTS  121 

began  to  serve  the  Cause  of  Christ,  and  resolved  to 
spread  the  divine  teachings,  putting  his  counsels  into 
practice,  and  arising  to  serve  him,  the  Reality  of  Christ 
became  resplendent  and  his  bounty  appeared;  his 
religion  found  life,  his  teachings  and  his  admonitions 
became  evident  and  visible.  In  other  words,  the  Cause 
of  Christ  was  like  a  lifeless  body,  until  the  life  and  the 
bounty  of  the  Holy  Spirit  surrounded  it. 

Such  is  the  meaning  of  the  resurrection  of  Christ, 
and  this  was  a  true  resurrection.  But  as  the  clergy 
have  neither  understood  the  meaning  of  the  Gospels 
nor  comprehended  the  symbols,  therefore  it  has  been 
said  that  religion  is  in  contradiction  to  science,  and 
science  in  opposition  to  religion ;  as,  for  example,  this 
subject  of  the  ascension  of  Christ  with  an  elemental 
body  to  the  visible  heaven  is  contrary  to  the  science  of 
mathematics.  But  when  the  truth  of  this  subject 
becomes  clear,  and  the  symbol  is  explained,  science  in 
no  way  contradicts  it ;  but,  on  the  contrary,  science  and 
the  intelligence  affirm  it. 


XXIV 

THE  DESCENT  OF  THE  HOLY  SPIRIT 
UPON  THE  APOSTLES 

Question. — What  is  the  manner,  and  what  is  the 
meaning,  of  the  descent  of  the  Holy  Spirit  upon  the 
apostles,  as  described  in  the  Gospel  ? 

Answer. — The  descent  of  the  Holy  Spirit  is  not  like 
the  entrance  of  air  into  man ;  it  is  an  expression  and  a 
simile,  rather  than  an  exact  or  a  literal  image.  No, 
rather  it  is  like  the  entrance  of  the  image  of  the  sun 
into  the  mirror ;  that  is  to  say,  its  splendour  becomes 
apparent  in  it. 

After  the  death  of  Christ  the  disciples  were  troubled, 
and  their  ideas  and  thoughts  were  discordant  and  con- 
tradictory ;  later,  they  became  firm  and  united,  and  at 
the  feast  of  Pentecost  they  gathered  together,  and 
detached  themselves  from  the  things  of  this  world. 
Disregarding  themselves,  they  renounced  their  comfort 
and  worldly  happiness,  sacrificing  their  body  and  soul 
to  the  Beloved,  abandoning  their  houses,  and  becoming 
wanderers  and  homeless,  even  forgetting  their  own 
existence.  Then  they  received  the  help  of  God,  and 
the  power  of  the  Holy  Spirit  became  manifested ;  the 
spirituality  of  Christ  triumphed,  and  the  love  of  God 
reigned.  They  were  given  help  at  that  time,  and  dispersed 

122 


SOME  CHRISTIAN  SUBJECTS  123 

in  different  directions,  teaching  the  Cause  of  God,  and 
giving  forth  proofs  and  evidences. 

So  the  descent  of  the  Holy  Spirit  upon  the  apostles 
means  their  attraction  by  the  Christ  Spirit,  whereby 
they  acquired  stability  and  firmness.  Through  the 
spirit  of  the  love  of  God  they  gained  a  new  life,  and 
they  saw  Christ  living,  helping,  and  protecting  them. 
They  were  like  drops  and  they  became  seas,  they  were 
like  feeble  insects  and  they  became  majestic  eagles, 
they  were  weak  and  became  powerful.  They  were  like 
mirrors  facing  the  sun ;  verily,  some  of  the  light  became 
manifest  in  them. 


XXV 
THE  HOLY  SPIRIT 

Question. — What  is  the  Holy  Spirit  ? 

Answer. — The  Holy  Spirit  is  the  Bounty  of  God,  and 
the  luminous  rays  which  emanate  from  the  Manifesta- 
tions ;  for  the  focus  of  the  rays  of  the  Sun  of  Reality  was 
Christ ;  and  from  this  glorious  focus,  which  is  the  Reality 
of  Christ,  the  Bounty  of  God  reflected  upon  the  other 
mirrors  which  were  the  reality  of  the  apostles.  The 
descent  of  the  Holy  Spirit  upon  the  apostles  signifies 
that  the  glorious  divine  bounties  reflected  and  appeared 
in  their  reality.  Moreover,  entrance  and  exit,  descent 
and  ascent,  are  characteristics  of  bodies  and  not  of 
spirits.  That  is  to  say,  sensible  realities  enter  and  come 
forth,  but  intellectual  subtleties  and  mental  realities, 
such  as  intelligence,  love,  knowledge,  imagination  and 
thought,  do  not  enter,  nor  come  forth,  nor  descend, 
but  rather  they  have  direct  connection. 

For  example,  knowledge,  which  is  a  state  attained  to 
by  the  intelligence,  is  an  intellectual  condition;  and 
entering  and  coming  out  of  the  mind  are  imaginary 
conditions ;  but  the  mind  is  connected  with  the 
acquisition  of  knowledge,  like  images  reflected  in  a 
mirror. 

Therefore,  as  it  is  evident  and  clear  that  the  intel- 

124 


SOME  CHRISTIAN  SUBJECTS  125 

lectual  realities  do  not  enter  and  descend,  and  it  is 
absolutely  impossible  that  the  Holy  Spirit  should 
ascend  and  descend,  enter,  come  out,  or  penetrate,  it 
can  only  be  that  the  Holy  Spirit  appears  in  splendour, 
as  the  sun  appears  in  the  mirror. 

In  some  passages  in  the  Holy  Books  the  Spirit  is 
spoken  of,  signifying  a  certain  person ;  as  it  is  currently 
said  in  speech  and  conversation  that  such  a  person  is 
an  embodied  spirit,  or  he  is  a  personification  of  mercy 
and  generosity.  In  this  case  it  is  the  light  we  look  at, 
and  not  the  glass. 

In  the  Gospel  of  John,  in  speaking  of  the  Promised 
One  who  was  to  come  after  Christ,  it  is  said  hi  chapter 
16,  verses  12,  13 :  'I  have  yet  many  things  to  say  unto 
you,  but  ye  cannot  bear  them  now.  Howbeit  when  he, 
the  Spirit  of  Truth,  is  come,  he  will  guide  you  into  all 
truth :  for  he  shall  not  speak  of  himself ;  but  whatso- 
ever he  shall  hear,  that  shall  he  speak.' 

Now  consider  carefully  that  from  these  words,  *  for 
he  shall  not  speak  of  himself;  but  whatsoever  he  shall 
hear,  that  shall  he  speak,'  it  is  clear  that  the  Spirit  of 
Truth  is  embodied  in  a  man  who  has  individuality,  who 
has  ears  to  hear  and  a  tongue  to  speak  In  the  same 
way  the  name  'Spirit  of  God'  is  used  in  relation  to 
Christ ;  as  you  speak  of  a  light — meaning  both  the  light 
and  the  lamp. 


XXVI 

THE  SECOND  COMING  OF  CHRIST  AND 
THE  DAY  OF  JUDGMENT 

IT  is  said  in  the  Holy  Books  that  Christ  will  come 
again,  and  that  his  coming  depends  upon  the  fulfilment 
of  certain  signs  :  when  he  comes  it  will  be  with  these 
signs.  For  example, '  The  sun  will  be  darkened,  and 
the  moon  shall  not  give  her  light,  and  the  stars  shall 
fall  from  heaven.  .  .  .  And  then  shall  appear  the  sign 
of  the  Son  of  man  in  heaven :  and  then  shall  all  the 
tribes  of  the  earth  mourn,  and  they  shall  see  the  Son 
of  man  coming  in  the  clouds  of  heaven  with  power  and 
great  glory.'  Baha'u'llah  has  explained  these  verses  in 
the  Kitabul-Iqan : 1  there  is  no  need  of  repetition :  refer 
to  it  and  you  will  understand  these  sayings. 

But  I  have  something  further  to  say  upon  this 
subject.  At  his  first  coming  also,  Christ  came  from 
heaven,  as  it  is  explicitly  stated  in  the  Gospel.  Christ 
himself  says :  '  And  no  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven,  even  the  Son  of 
man  which  is  in  heaven.' 

It  is  clear  to  all  that  Christ  came  from  heaven, 
although  apparently  he  came  from  the  womb  of  Mary. 

1  Kitabu'l-Iqan :   one  of  the  first  works  of  Baha'u'llah,  written  at 
Baghdad,  before  the  declaration  of  his  manifestation. 
126 


SOME  CHRISTIAN  SUBJECTS  127 

At  the  first  coining  he  carne  from  heaven,  though 
apparently  from  the  womb ;  in  the  same  way  also,  at 
his  second  coming,  he  will  come  from  heaven,  though 
apparently  from  the  womb.  The  conditions  that  are 
indicated  in  the  Gospel  for  the  second  coming  of  Christ 
are  the  same  as  those  that  were  mentioned  for  the  first 
coining,  as  we  before  said. 

The  Book  of  Isaiah  announces  that  the  Messiah  will 
conquer  the  East  and  the  West,  and  all  nations  of  the 
world  will  come  under  his  shadow,  that  his  Kingdom 
will  be  established,  that  he  will  come  from  an  unknown 
place,  that  the  sinners  will  be  judged,  and  that  justice 
will  prevail  to  such  a  degree  that  the  wolf  and  the 
lamb,  the  leopard  and  the  kid,  the  sucking  child  and 
the  asp,  shall  all  gather  at  one  spring,  and  in  one 
meadow,  and  one  dwelling.1  The  first  coming  was  also 
under  these  conditions,  though  outwardly  none  of  them 
came  to  pass.  Therefore  the  Jews  rejected  Christ,  and, 
God  forbid !  called  the  Messiah  masikh*  considered 
him  to  be  the  destroyer  of  the  edifice  of  God,  regarded 
him  as  the  breaker  of  the  Sabbath  and  the  Law,  and 
sentenced  him  to  death.  Nevertheless  each  one  of 
these  conditions  had  a  signification  that  the  Jews  did 
not  understand:  therefore  they  were  debarred  from 
perceiving  the  truth  of  Christ. 

The  second  coming  of  Christ  also  will  be  in  like 
manner :  the  signs  and  conditions  which  have  been 
spoken  of  all  have  meanings,  and  are  not  to  be  taken 

1  In  these  conversations,  as  the  reader  will  have  already  observed, 
'  Abdu'1-Baha  desires  rather  to  indicate  the  meaning  of  certain  passages 
of  the  Scriptures  than  to  quote  the  exact  text. 

2  Masikh — i.e.  the  monster.      In  Arabic  there  is  a  play  upon  the 
words  Masih,  the  Messiah,  and  masikh,  the  monster. 


128          SOME  ANSWERED  QUESTIONS 

literally.  Among  other  things  it  is  said  that  the  sta  rs 
will  fall  upon  the  earth.  The  stars  are  endless  and 
innumerable,  and  modern  mathematicians  have  estab  - 
lished  and  proved  scientifically  that  the  globe  of  the 
sun  is  estimated  to  be  about  one  million  and  a  half 
times  greater  than  the  earth,  and  each  of  the  fixed  stars 
to  be  a  thousand  times  larger  than  the  sun.  If  these 
stars  were  to  fall  upon  the  surface  of  the  earth,  how 
could  they  find  place  there  ?  It  would  be  as  though  a 
thousand  million  of  Himalaya  mountains  were  to  fall 
upon  a  grain  of  mustard  seed.  According  to  reason 
and  science  this  thing  is  quite  impossible.  What  is 
even  more  strange  is  that  Christ  said :  '  Perhaps  I  shall 
come  when  you  are  yet  asleep,  for  the  coming  of  the 
Son  of  man  is  like  the  coming  of  a  thief.'  Perhaps  the 
thief  will  be  in  the  house  and  the  owner  will  not 
know  it. 

It  is  clear  and  evident  that  these  signs  have  symbolic 
signification,  and  that  they  are  not  literal.  They  are 
fully  explained  in  the  J£itabu'l-Iqan :  refer  to  it. 


XXVII 
THE  TRINITY 

Question. — What  is  the  meaning  of  the  Trinity,  of  the 
Three  Persons  in  One  ? 

Answer. — The  Divine  Reality  which  is  purified  and 
sanctified  from  the  understanding  of  human  beings 
and  which  can  never  be  imagined  by  the  people  of 
wisdom  and  of  intelligence,  is  exempt  from  all  con- 
ception. That  Lordly  Reality  admits  of  no  division; 
for  division  and  multiplicity  are  properties  of  creatures, 
which  are  contingent  existences,  and  not  accidents 
which  happen  to  the  self-existent. 

The  Divine  Reality  is  sanctified  by  singleness,  then 
how  much  more  by  plurality.  The  descent  of  that 
Lordly  Reality  into  conditions  and  degrees  would  be 
equivalent  to  imperfection  and  contrary  to  perfection, 
and  is  therefore  absolutely  impossible.  It  perpetually 
has  been,  and  is,  in  the  exaltation  of  holiness  and 
sanctity.  All  that  is  mentioned  of  the  Manifestations 
and  Dawning-places  of  God  signifies  the  divine  reflec- 
tion, and  not  a  descent  into  the  conditions  of 
existence.1 

God  is  pure  perfection,  and  creatures  are  but  im- 
perfections. For  God  to  descend  into  the  conditions 

1  Cf.  'Pantheism, 'p.  327. 

I 


130          SOME  ANSWERED  QUESTIONS 

of  existence  would  be  the  greatest  of  imperfections ;  on 
the  contrary,  His  manifestation,  His  appearance,  His 
rising  are  like  the  reflection  of  the  sun  in  a  clear,  pure, 
polished  mirror.  All  the  creatures  are  evident  signs  of 
God,  like  the  earthly  beings  upon  all  of  which  the  rays 
of  the  sun  shine.  But  upon  the  plains,  the  mountains, 
the  trees  and  fruits,  only  a  portion  of  the  light  shines, 
through  which  they  become  visible,  and  are  reared,  and 
attain  to  the  object  of  their  existence;  while  the  Per- 
fect Man1  is  in  the  condition  of  a  clear  mirror,  in 
which  the  Sun  of  Reality  becomes  visible  and  manifest 
with  all  its  qualities,  and  perfections.  So  the  Reality  of 
Christ  was  a  clear  and  polished  mirror  of  the  greatest 
purity  and  fineness.  The  Sun  of  Reality,  the  Essence 
of  Divinity,  reflected  itself  in  this  mirror,  and  mani- 
fested its  light  and  heat  in  it ;  but  from  the  exaltation 
of  its  holiness,  and  the  heaven  of  its  sanctity,  the  Sun 
did  not  descend  to  dwell  and  abide  in  the  mirror.  No, 
it  continues  to  subsist  in  its  exaltation  and  sublimity, 
while  appearing  and  becoming  manifest  in  the  mirror 
in  beauty  and  perfection. 

Now  if  we  say  that  we  have  seen  the  Sun  in  two 
mirrors — one  the  Christ  and  one  the  Holy  Spirit — that 
is  to  say,  that  we  have  seen  three  Suns,  one  in  heaven 
and  the  two  others  on  the  earth,  we  speak  truly.  And 
if  we  say  that  there  is  one  Sun,  and  it  is  pure  single- 
ness, and  has  no  partner  and  equal,  we  again  speak 
truly. 

The  epitome  of  the  discourse  is  that  the  Reality  of 
Christ  was  a  clear  mirror,  and  the  Sun  of  Reality,  that 
is  to  say  the  Essence  of  Oneness,  with  its  infinite 

1  The  Divine  Manifestation. 


SOME  CHRISTIAN  SUBJECTS  131 

perfections  and  attributes,  became  visible  in  the  mirror. 
The  meaning  is  not  that  the  Sun,  which  is  the  Essence 
of  the  Divinity,  became  divided  and  multiplied ;  for  the 
Sun  is  one,  but  it  appeared  in  the  mirror.  This  is  why 
Christ  said, '  The  Father  is  in  the  Son,'  meaning  that 
the  Sun  is  visible  and  manifest  in  this  mirror. 

The  Holy  Spirit  is  the  Bounty  of  God  which  becomes 
visible  and  evident  in  the  Reality  of  Christ.  The 
Sonship  station  is  the  heart  of  Christ,  and  the  Holy 
Spirit  is  the  station  of  the  spirit  of  Christ.  Hence  it 
has  become  certain  and  proved  that  the  Essence  of 
Divinity  is  absolutely  unique,  and  has  no  equal,  no 
likeness,  no  equivalent. 

This  is  the  signification  of  the  Three  Persons  of  the 
Trinity.  If  it  were  otherwise,  the  foundations  of  the 
Religion  of  God  would  rest  upon  an  illogical  proposition 
which  the  mind  could  never  conceive,  and  how  can 
the  mind  be  forced  to  believe  a  thing  which  it  cannot 
conceive?  A  thing  cannot  be  grasped  by  the  intelli- 
gence except  when  it  is  clothed  in  an  intelligible  form ; 
otherwise  it  is  but  an  effort  of  the  imagination. 

It  has  now  become  clear,  from  this  explanation,  what 
is  the  meaning  of  the  Three  Persons  of  the  Trinity. 
The  Oneness  of  God  is  also  proved. 


XXVIII 

EXPLANATION    OF    VERSE    FIVE,    CHAPTER 
SEVENTEEN,  OF  THE  GOSPEL  OF  ST.  JOHN 


now,  O  Father,  glorify  Thou  me  with  Thine 
own  self,  with  the  glory  which  I  had  with  Thee  before 
the  world  was.' 

There  are  two  kinds  of  priorities  :  one  is  essential,  and 
is  not  preceded  by  a  cause,  but  its  existence  is  in  itself. 
As,  for  example,  the  sun  has  light  in  itself,  for  its 
shining  is  not  dependent  on  the  light  of  other  stars: 
this  is  called  an  essential  light;  but  the  light  of  the 
moon  is  received  from  the  sun,  for  the  moon  is  depen- 
dent on  the  sun  for  its  light  ;  therefore  the  sun,  with 
regard  to  light,  is  the  cause,  and  the  moon  becomes  the 
effect.  The  former  is  the  ancient,  the  precedent,  the 
antecedent,  while  the  latter  is  the  preceded  and  the 
last. 

The  second  sort  of  pre-existence  is  the  pre-existence 
of  time,  and  that  has  no  beginning.  The  Word  of 
God1  is  sanctified  from  time.  The  past,  the  present, 
the  future,  all,  in  relation  to  God,  are  equal.  Yester- 
day, to-day,  to-morrow  do  not  exist  in  the  sun. 

In  the  same  way  there  is  a  priority  with  regard  to 
glory:  that  is  to  say,  the  most  glorious  precedes  the 

1  i.e.  the  Reality  of  Christ. 
132 


SOME   CHRISTIAN  SUBJECTS  133 

glorious.  Therefore  the  Reality  of  Christ,  who  is  the 
Word  of  God,  with  regard  to  essence,  attributes,  and 
glory,  certainly  precedes  the  creatures.  Before  appear- 
ing in  the  human  form,  the  Word  of  God  was  in  the 
utmost  sanctity  and  glory,  existing  in  perfect  beauty 
and  splendour  in  the  height  of  its  magnificence.  When 
through  the  wisdom  of  God  the  Most  High  it  shone 
from  the  heights  of  glory  in  the  world  of  the  body,  the 
Word  of  God,  through  this  body,  became  oppressed, 
so  that  it  fell  into  the  hands  of  the  Jews,  and  became 
the  captive  of  the  tyrannical  and  ignorant,  and  at  last 
was  crucified.  That  is  why  he  addressed  God,  saying : 
'  Free  me  from  the  bonds  of  the  world  of  the  body,  and 
liberate  me  from  this  cage,  so  that  I  may  ascend  to 
the  heights  of  honour  and  glory,  and  attain  unto  the 
former  grandeur  and  might  which  existed  before  the 
bodily  world,  that  I  may  rejoice  in  the  eternal  world 
and  may  ascend  to  the  original  abode,  the  placeless 
world,  the  invisible  kingdom.' 

It  is  thus  that  you  see  even  in  the  kingdom  of  this 
world,  that  is  to  say  in  the  realm  of  souls  and  countries, 
that  the  glory  and  the  grandeur  of  Christ  appeared  in 
this  earth  after  his  ascension.  When  in  the  world  of 
the  body,  he  was  subject  to  the  contempt  and  jeers  of 
the  weakest  nation  of  the  world,  the  Jews,  who  thought 
it  fitting  to  set  a  crown  of  thorns  upon  his  sacred 
head.  But  after  his  ascension  the  bejewelled  crowns 
of  all  the  kings  were  humbled  and  bowed  before  the 
crown  of  thorns. 

Behold  the  glory  that  the  Word  of  God  attained 
even  in  this  world ' 


XXIX 

EXPLANATION  OF  VERSE  TWENTY  -  TWO, 
CHAPTER  FIFTEEN,  OF  THE  FIRST  EPISTLE 
OF  ST.  PAUL  TO  THE  CORINTHIANS 

Question. — In  verse  22  of  chapter  15  of  1  Corinthians 
it  is  written :  '  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive.'  What  is  the  meaning  of  these 
words  ? 

Answer. — Know  that  there  are  two  natures  in  man : 
the  physical  nature  and  the  spiritual  nature.  The 
physical  nature  is  inherited  from  Adam,  and  the 
spiritual  nature  is  inherited  from  the  Reality  of  the 
Word  of  God,  which  is  the  spirituality  of  Christ.  The 
physical  nature  is  born  of  Adam,  but  the  spiritual 
nature  is  born  from  the  bounty  of  the  Holy  Spirit; 
the  first  is  the  source  of  all  imperfection,  the  second  is 
the  source  of  all  perfection. 

The  Christ  sacrificed  himself  so  that  men  might  be 
freed  from  the  imperfections  of  the  physical  nature, 
and  might  become  possessed  of  the  virtues  of  the 
spiritual  nature.  This  spiritual  nature,  which  came 
into  existence  through  the  bounty  of  the  Divine 
Reality,  is  the  reunion  of  all  perfections,  and  appears 
through  the  breath  of  the  Holy  Spirit ;  it  is  the  divine 
perfections,  it  is  light,  spirituality,  guidance,  exaltation, 

134 


SOME  CHRISTIAN  SUBJECTS  135 

high  aspiration,  justice,  love,  grace,  kindness  to  all, 
philanthropy,  the  essence  of  life.  It  is  the  reflection  of 
the  splendour  of  the  Sun  of  Reality. 

The  Christ  is  the  central  point  of  the  Holy  Spirit : 
he  is  born  of  the  Holy  Spirit ;  he  is  raised  up  by  the 
Holy  Spirit ;  he  is  the  descendant  of  the  Holy  Spirit. 
That  is  to  say,  that  the  Reality  of  Christ  does  not 
descend  from  Adam ;  no,  it  is  born  of  the  Holy  Spirit. 
Therefore  this  verse  in  Corinthians, '  As  in  Adam  all 
die,  even  so  hi  Christ  shall  all  be  made  alive/  means, 
according  to  this  terminology,  that  Adam l  is  the  father 
of  man,  that  is  to  say,  he  is  the  cause  of  the  physical 
life  of  mankind ;  his  was  the  physical  fatherhood.  He 
is  a  living  soul,  but  he  is  not  the  giver  of  spiritual  life. 
Whereas  Christ  is  the  cause  of  the  spiritual  life  of  man, 
and  with  regard  to  the  spirit,  his  was  the  spiritual 
fatherhood.  Adam  is  a  living  soul,  Christ  is  a  quicken- 
ing spirit. 

This  physical  world  of  man  is  subject  to  the  power 
of  the  lusts,  and  sin  is  the  consequence  of  this  power 
of  the  lusts,  for  it  is  not  subject  to  the  laws  of  justice 
and  holiness.  The  body  of  man  is  a  captive  of  nature ; 
it  will  act  in  accordance  with  whatever  nature  orders. 
It  is  therefore  certain  that  sins  such  as  anger,  jealousy, 
dispute,  covetousness,  avarice,  ignorance,  prejudice, 
hatred,  pride,  and  tyranny  exist  in  the  physical  world. 
All  these  brutal  qualities  exist  in  the  nature  of  man. 
A  man  who  has  not  had  a  spiritual  education  is  a 
brute.  Like  the  savages  of  Africa,  whose  actions, 
habits,  and  morals  are  purely  sensual,  they  act  accord - 

1  Abu'l-bashar,  i.e.  the  father  of  man,  is  one  of  the  titles  given  by 
the  Muslims  to  Adam. 


136          SOME  ANSWERED  QUESTIONS 

ing  to  the  demands  of  nature  to  such  a  degree  that 
they  rend  and  eat  one  another.  Thus  it  is  evident  that 
the  physical  world  of  man  is  a  world  of  sin.  In  this 
physical  world  man  is  not  distinguished  from  the 
animal 

All  sin  comes  from  the  demands  of  nature,  and  these 
demands,  which  arise  from  the  physical  qualities,  are 
not  sins  with  respect  to  the  animals,  while  for  man  they 
are  sin.  The  animal  is  the  source  of  imperfections, 
such  as  anger,  sensuality,  jealousy,  avarice,  cruelty, 
pride:  all  these  defects  are  found  in  animals,  but  do 
not  constitute  sins.  But  in  man  they  are  sins. 

Adam  is  the  cause  of  man's  physical  life;  but  the 
Reality  of  Christ,  that  is  to  say  the  Word  of  God,  is  the 
cause  of  spiritual  life.  It  is  ;  a  quickening  spirit ' : 
meaning  that  all  the  imperfections  which  come  from 
the  requirements  of  the  physical  life  of  man,  are 
transformed  into  human  perfections  by  the  teachings 
and  education  of  that  spirit.  Therefore  Christ  was  a 
quickening  spirit,  and  the  cause  of  life  in  all  mankind. 

Adam  was  the  cause  of  physical  life,  and  as  the 
physical  world  of  man  is  the  world  of  imperfections, 
and  imperfections  are  the  equivalent  of  death,  Paul 
compared  the  physical  imperfections  to  death. 

But  the  mass  of  the  Christians  believe  that  as  Adam 
ate  of  the  forbidden  tree,  he  sinned  in  that  he  dis- 
obeyed, and  that  the  disastrous  consequence  of  this 
disobedience  have  been  transmitted  as  a  heritage,  and 
have  remained  among  his  descendants.  Hence  Adam 
became  the  cause  of  the  death  of  humanity.  This 
explanation  is  unreasonable  and  evidently  wrong;  for 
it  means  that  all  men,  even  the  Prophets  and  the 


SOME  CHRISTIAN  SUBJECTS  137 

Messengers  of  God,  without  committing  any  sin  or 
fault,  but  simply  because  they  are  the  posterity  of 
Adam,  have  become  without  reason  guilty  sinners,  and 
until  the  day  of  the  sacrifice  of  Christ  were  held  captive 
in  hell  in  painful  torment.  This  is  far  from  the  justice 
of  God.  If  Adam  was  a  sinner,  what  is  the  sin  of 
Abraham  ?  What  is  the  fault  of  Isaac,  or  of  Joseph  ? 
Of  what  is  Moses  guilty  ? 

But  Christ,  who  is  the  Word  of  God,  sacrificed  him- 
self. This  has  two  meanings,  an  apparent  and  an 
esoteric  meaning.  The  outward  meaning  is  this: 
Christ's  intention  was  to  represent  and  promote  a 
Cause  which  was  to  educate  the  human  world,  to 
quicken  the  children  of  Adam,  and  to  enlighten  all 
mankind  ;  and  since  to  represent  such  a  great  Cause — 
a  Cause  which  was  antagonistic  to  all  the  people  of  the 
world  and  all  the  nations  and  kingdoms — meant  that 
he  would  be  killed  and  crucified,  so  Christ  in  pro- 
claiming his  mission  sacrificed  his  life.  He  regarded 
the  cross  as  a  throne,  the  wound  as  a  balm,  the  poison 
as  honey  and  sugar.  He  arose  to  teach  and  educate 
men,  and  so  he  sacrificed  himself  to  give  the  spirit  of 
life.  He  perished  in  body,  so  as  to  quicken  others  by 
the  spirit. 

The  second  meaning  of  sacrifice  is  this :  Christ  was 
like  a  seed,  and  this  seed  sacrificed  its  own  form  so 
that  the  tree  might  grow  and  develop.  Although  the 
form  of  the  seed  was  destroyed,  its  reality  became 
apparent  in  perfect  majesty  and  beauty  in  the  form  of 
a  tree. 

The  position  of  Christ  was  that  of  absolute  perfec- 
tion; he  made  his  divine  perfections  shine  like  the 


138          SOME  ANSWERED  QUESTIONS 

sun  upon  all  believing  souls,  and  the  bounties  of  the 
light  shone  and  radiated  in  the  reality  of  men.  This 
is  why  he  says  *  I  am  the  bread  which  descended  from 
heaven;  whosoever  shall  eat  of  this  bread  will  not  die/ 
That  is  to  say,  that  whosoever  shall  partake  of  this 
divine  food,  will  attain  unto  eternal  life ;  that  is,  every 
one  who  partakes  of  this  bounty  and  receives  these  per- 
fections will  find  eternal  life,  will  obtain  pre-existent 
favours,  will  be  freed  from  the  darkness  of  error,  and 
will  be  illuminated  by  the  light  of  his  guidance. 

The  form  of  the  seed  was  sacrificed  for  the  tree,  but 
its  perfections,  because  of  this  sacrifice,  became  evident 
and  apparent;  the  tree,  the  branches,  the  leaves  and 
the  blossoms  being  concealed  in  the  seed.  When  the 
form  of  the  seed  was  sacrificed,  its  perfections  appeared 
in  the  perfect  form  of  leaves,  blossoms,  and  fruits. 


XXX 
ADAM  AND  EVE 

Question. — What  is  the  truth  of  the  story  of  Adam, 
and  his  eating  of  the  fruit  of  the  tree  ? 

Answer. — In  the  Bible  it  is  written  that  God  put 
Adam  in  the  garden  of  Eden,  to  cultivate  and  take  care 
of  it,  and  said  to  him :  Eat  of  every  tree  of  the  garden 
except  the  tree  of  good  and  evil,  for  if  you  eat  of  that 
you  will  die.  Then  it  is  said  that  God  caused  Adam  to 
sleep,  and  He  took  one  of  his  ribs  and  created  woman, 
in  order  that  she  might  be  his  companion.  After  that 
it  is  said  the  serpent  induced  the  woman  to  eat  of  the 
tree,  saying :  God  has  forbidden  you  to  eat  of  the  tree, 
in  order  that  your  eyes  may  not  be  opened,  and  that 
you  may  not  know  good  from  evil.  Then  Eve  ate 
from  the  tree,  and  gave  unto  Adam,  who  also  ate ;  their 
eyes  were  opened,  they  found  themselves  naked,  and 
they  hid  their  bodies  with  leaves.  In  consequence  of 
this  act  they  received  the  reproaches  of  God.  God 
said  to  Adam, '  Hast  thou  eaten  of  the  forbidden  tree  ? ' 
Adam  answered  '  Eve  tempted  me,  and  I  did  eat.'  God 
then  reproved  Eve ;  Eve  said  '  The  serpent  tempted  me 
and  I  did  eat.'  For  this  the  serpent  was  cursed,  and 
enmity  was  put  between  the  serpent  and  Eve,  and 
between  their  descendants.  And  God  said :  The  man 

139 


140          SOME  ANSWERED  QUESTIONS 

is  become  like  unto  us,  knowing  good  and  evil,  and 
perhaps  he  will  eat  of  the  tree  of  life  and  live  for  ever. 
So  God  guarded  the  tree  of  life. 

If  we  take  this  story  in  its  apparent  meaning,  accord- 
ing to  the  interpretation  of  the  masses,  it  is  indeed 
extraordinary.  The  intelligence  cannot  accept  it,  affirm 
it,  or  imagine  it ;  for  such  arrangements,  such  details, 
such  speeches  and  reproaches  are  far  from  being  those 
of  an  intelligent  man,  how  much  less  of  the  Divinity — 
that  Divinity  who  has  organised  this  infinite  universe 
in  the  most  perfect  form,  and  its  innumerable  inhabi- 
tants with  absolute  system,  strength,  and  perfection. 

We  must  reflect  a  little:  if  the  literal  meaning  of 
this  story  were  attributed  to  a  wise  man,  certainly  all 
would  logically  deny  that  this  arrangement,  this  in- 
vention, could  have  emanated  from  an  intelligent  being. 
Therefore  this  story  of  Adam  and  Eve  who  ate  from 
the  tree,  and  their  expulsion  from  Paradise,  must  be 
thought  of  simply  as  a  symbol.  It  contains  divine 
mysteries  and  universal  meanings,  and  it  is  capable 
of  marvellous  explanations.  Only  those  who  are  initi- 
ated into  mysteries,  and  those  who  are  near  the  Court 
of  the  All- Powerful,  are  aware  of  these  secrets.  Hence 
these  verses  of  the  Bible  have  numerous  meanings. 

We  will  explain  one  of  them,  and  we  will  say :  Adam 
signifies  the  spirit  of  Adam,  and  Eve  his  soul.  For  in 
some  passages  in  the  Holy  Books  where  women  are 
mentioned,  they  represent  the  soul  of  man.  The  tree 
of  good  and  evil  signifies  the  human  world;  for  the 
spiritual  and  divine  world  is  purely  good  and  absolutely 
luminous,  but  in  the  human  world  light  and  darkness, 
good  and  evil,  exist  as  opposite  conditions. 


SOME  CHRISTIAN  SUBJECTS  141 

The  meaning  of  the  serpent  is  attachment  to  the 
human  world.  This  attachment  of  the  spirit  to  the 
human  world  led  the  soul  and  spirit  of  Adam  from  the 
world  of  freedom  to  the  world  of  bondage,  and  caused 
him  to  turn  from  the  Kingdom  of  Unity  to  the 
human  world.  When  the  soul  and  spirit  of  Adam 
entered  the  human  world,  he  came  out  from  the 
paradise  of  freedom  and  fell  into  the  world  of  bondage. 
From  the  height  of  purity  and  absolute  goodness,  he 
entered  into  the  world  of  good  and  evil. 

The  tree  of  life  is  the  highest  degree  of  the  world  of 
existence :  the  position  of  the  Word  of  God,  and  the 
universal  Manifestation.  Therefore  that  position  has 
been  preserved,  and,  at  the  appearance  of  the  most 
noble  universal  Manifestation,  it  became  apparent  and 
clear.  For  the  position  of  Adam,  with  regard  to  the 
appearance  and  manifestation  of  the  divine  perfections, 
was  in  the  embryonic  condition ;  the  position  of  Christ 
was  the  condition  of  maturity,  and  the  age  of  reason, 
and  the  rising  of  the  Greatest  Luminary,1  was  the  con- 
dition of  the  perfection  of  the  essence  and  of  the 
qualities.  This  is  why  in  the  supreme  Paradise  the 
tree  of  life  is  the  expression  for  the  centre  of  absolutely 
pure  sanctity — that  is  to  say,  of  the  Divine  Universal 
Manifestation.  From  the  days  of  Adam  until  the  days  of 
Christ,  they  spoke  little  of  eternal  life  and  the  heavenly 
universal  perfections.  This  tree  of  life  was  the  position 
of  the  Reality  of  Christ ;  through  his  manifestation  it 
was  planted,  and  adorned  with  everlasting  fruits. 

Now  consider  how  far  this  meaning  conforms  to  the 
reality.  For  the  spirit  and  the  soul  of  Adam,  when 

1  Baha'ullah. 


142          SOME  ANSWERED  QUESTIONS 

they  were  attached  to  the  human  world,  passed  from 
the  world  of  freedom  into  the  world  of  bondage,  and 
his  descendants  continued  in  bondage.  This  attach- 
ment of  the  soul  and  spirit  to  the  human  world,  which 
is  sin,  was  inherited  by  the  descendants  of  Adam,  and 
is  the  serpent  which  is  always  in  the  midst  of,  and  at 
enmity  with,  the  spirits  of  the  descendants  of  Adam. 
That  enmity  continues  and  endures.  For  attachment 
to  the  world  has  become  the  cause  of  the  bondage  of 
spirits,  and  this  bondage  is  identical  with  sin,  which 
has  been  transmitted  from  Adam  to  his  posterity.  It 
is  because  of  this  attachment  that  men  have  been  de- 
prived of  essential  spirituality  and  exalted  position. 

When  the  sanctified  breezes  of  Christ,  and  the  holy 
light  of  the  Greatest  Luminary x  were  spread  abroad, 
the  human  realities,  that  is  to  say,  those  who  turned 
towards  the  Word  of  God  and  received  the  profusion  of 
His  bounties,  were  saved  from  this  attachment  and  sin, 
obtained  everlasting  life,  were  delivered  from  the  chains 
of  bondage,  and  attained  to  the  world  of  liberty.  They 
were  freed  from  the  vices  of  the  human  world,  and 
were  blessed  by  the  virtues  of  the  Kingdom.  This  is 
the  meaning  of  the  words  of  Christ, { I  gave  my  blood 
for  the  life  of  the  world ' ;  that  is  to  say :  I  have  chosen 
all  these  troubles,  these  sufferings,  calamities,  and  even 
the  greatest  martyrdom,  to  attain  this  object,  the 
remission  of  sins :  that  is,  the  detachment  of  spirits  from 
the  human  world,  and  their  attraction  to  the  divine 
world;  in  order  that  souls  may  arise  who  will  be  the 
very  essence  of  the  guidance  of  mankind,  and  the  mani- 
festations of  the  perfections  of  the  Supreme  Kingdom. 

1  Baha'u'llah. 


SOME  CHRISTIAN  SUBJECTS  143 

Observe  that  if,  according  to  the  suppositions  of  the 
People  of  the  Book,1  the  meaning  were  taken  in  its 
exoteric  sense,  it  would  be  absolute  injustice  and  com- 
plete predestination.  If  Adam  sinned  by  going  near 
the  forbidden  tree,  what  was  the  sin  of  the  glorious 
Abraham,  and  what  was  the  error  of  Moses  the  Inter- 
locutor ?  What  was  the  crime  of  Noah  the  Prophet  ? 
What  was  the  transgression  of  Joseph  the  Truthful  ? 
What  was  the  iniquity  of  the  Prophets  of  God,  and 
what  was  the  trespass  of  John  the  Chaste  ?  Would 
the  justice  of  God  have  allowed  these  enlightened 
Manifestations,  on  account  of  the  sin  of  Adam,  to  find 
torment  in  hell,  until  Christ  came  and  by  the  sacrifice 
of  himself  saved  them  from  excruciating  tortures  ? 
Such  an  idea  is  beyond  every  law  and  rule,  and  cannot 
be  accepted  by  any  intelligent  person. 

No ;  it  means  what  has  been  already  said :  Adam  is 
the  spirit  of  Adam,  and  Eve  is  his  soul ;  the  tree  is  the 
human  world,  and  the  serpent  is  that  attachment  to 
this  world  which  constitutes  sin,  and  which  has 
infected  the  descendants  of  Adam.  Christ  by  his  holy 
breezes  saved  men  from  this  attachment,  and  freed 
them  from  this  sin.  The  sin  in  Adam  is  relative  to 
his  position.  Although  from  this  attachment  there 
proceed  results,  nevertheless,  attachment  to  the  earthly 
world,  in  relation  to  attachment  to  the  spiritual  world, 
is  considered  as  a  sin.  The  good  deeds  of  the  faithful 
are  the  sins  of  the  Near  Ones.  This  is  established. 
So  bodily  power  is  not  only  defective  in  relation 
to  spiritual  power;  it  is  weakness  in  comparison. 
In  the  same  way,  physical  life  in  comparison  with 

1  Jews  and  Christians. 


144          SOME  ANSWERED  QUESTIONS 

eternal  life  in  the  Kingdom,  is  considered  as  death. 
So  Christ  called  the  physical  life  death,  and  said :  '  Let 
the  dead  bury  their  dead.'  Though  those  souls  possessed 
physical  life,  yet  in  his  eyes  that  life  was  death. 

This  is  one  of  the  meanings  of  the  Biblical  story  of 
Adam.  Reflect,  until  you  discover  the  others. 

Salutations  be  upon  you. 


XXXI 

EXPLANATION  OF  THE  BLASPHEMY  AGAINST 
THE  HOLY  SPIRIT 

Question.  —  'Wherefore  I  say  unto  you,  All  manner 
of  sin  and  blasphemy  shall  be  forgiven  unto  men :  but 
the  blasphemy  against  the  Holy  Ghost  shall  not  be 
forgiven  unto  men.  And  whosoever  speaketh  a  word 
against  the  Son  of  man,  it  shall  be  forgiven  him :  but 
whosoever  speaketh  against  the  Holy  Ghost,  it  shall 
not  be  forgiven  him,  neither  in  this  world,  neither  in 
the  world  to  come.' — (Matt.  xii.  31,  32.) 

Answer. — The  holy  realities  of  the  Manifestations  of 
God  have  two  spiritual  positions.  One  is  the  place  of 
manifestation,  which  can  be  compared  to  the  position 
of  the  globe  of  the  sun,  and  the  other  is  the  resplen- 
dency of  the  manifestation  which  is  like  its  light  and 
radiance;  these  are  the  perfections  of  God,  in  other 
words,  the  Holy  Spirit.  For  the  Holy  Spirit  is  the 
divine  bounties  and  lordly  perfections;  and  these 
divine  perfections  are  as  the  rays  and  heat  of  the  sun. 
The  brilliant  rays  of  the  sun  constitute  its  being,  and 
without  them  it  would  not  be  the  sun.  If  the  mani- 
festation and  the  reflection  of  the  divine  perfections 
were  not  in  Christ,  Jesus  would  not  be  the  Messiah. 
He  is  a  Manifestation  because  he  reflects  in  himself  the 


146          SOME  ANSWERED  QUESTIONS 

divine  perfections.  The  Prophets  of  God  are  mani- 
festations for  the  lordly  perfections ;  that  is,  the  Holy 
Spirit  is  apparent  in  them. 

If  a  soul  remains  far  from  the  Manifestation,  he  may 
yet  be  awakened ;  for  he  did  not  recognise  the  Mani- 
festation of  the  divine  perfections.  But  if  he  loathe 
the  divine  perfections  themselves,  in  other  words  the 
Holy  Spirit,  it  is  evident  that  he  is  like  a  bat  which 
hates  the  light. 

This  detestation  of  the  light  has  no  remedy,  and 
cannot  be  forgiven ;  that  is  to  say,  it  is  impossible  for 
him  to  come  near  unto  God.  This  lamp  is  a  lamp 
because  of  its  light :  without  the  light  it  would  not  be 
a  lamp.  Now  if  a  soul  has  an  aversion  for  the  light 
of  the  lamp,  he  is,  as  it  were,  blind,  and  cannot  compre- 
hend the  light;  and  blindness  is  the  cause  of  ever- 
lasting banishment  from  God. 

It  is  evident  that  the  souls  receive  grace  from  the 
bounty  of  the  Holy  Spirit  which  appears  in  the  Mani- 
festations of  God,  and  not  from  the  personality  of  the 
Manifestation.  Therefore,  if  a  soul  does  not  receive 
grace  from  the  bounties  of  the  Holy  Spirit,  he  remains 
deprived  of  the  divine  gift,  and  the  banishment  itself 
puts  the  soul  beyond  the  reach  of  pardon. 

This  is  why  many  people  who  were  the  enemies  of 
the  Manifestations,  and  who  did  not  recognise  them, 
when  once  they  had  known  them  became  their  friends. 
So  enmity  towards  the  Manifestation  did  not  become 
the  cause  of  perpetual  banishment;  for  they  who 
indulged  in  it  were  the  enemies  of  the  light-holders, 
not  knowing  that  they  were  the  shining  lights  of  God. 
They  were  not  the  enemies  of  the  light,  and  when  once 


SOME  CHRISTIAN  SUBJECTS  147 

they  understood  that  the  light-holder  was  the  place  of 
manifestation  of  the  light,  they  became  sincere  friends 
of  it. 

The  meaning  is  this :  to  remain  far  from  the  light- 
holder  does  not  entail  everlasting  banishment,  for  one 
may  become  awakened  and  vigilant;  but  enmity 
towards  the  light  is  the  cause  of  everlasting  banish- 
ment, and  for  this  there  is  no  remedy. 


XXXII 

EXPLANATION  OF  ,THE  VERSE:  'FOR  MANY 
ARE  CALLED  BUT  FEW  ARE  CHOSEN ' 

Question. — In  the  Gospel,  Christ  said :  '  Many  are 
called  but  few  are  chosen/  and  in  the  Quran  it  is 
written :  '  He  will  confer  particular  mercy  on  whom 
he  pleaseth.'  What  is  the  wisdom  of  this  ? 

Answer. — Know  that  the  organisation  and  the  per- 
fection of  the  whole  universe  requires  that  existence 
should  appear  in  numberless  forms.  For  existing 
beings  could  not  be  embodied  in  only  one  degree, 
one  station,  one  kind,  one  species,  and  one  class; 
undoubtedly  the  difference  of  degrees  and  distinction 
of  forms,  and  the  variety  of  genus  and  species,  are 
necessary.  That  is  to  say,  the  degree  of  mineral, 
vegetable,  animal  substances,  and  of  man,  are  in- 
evitable ;  for  the  world  could  not  be  arranged,  adorned, 
organised,  and  perfected  with  man  alone.  In  the  same 
way,  with  only  animals,  only  plants,  or  only  minerals, 
this  world  could  not  show  forth  beautiful  scenery, 
exact  organisation,  and  exquisite  adornment.  Without 
doubt  it  is  because  of  the  varieties  of  degrees,  stations, 
species,  and  classes,  that  existence  becomes  resplendent 
with  utmost  perfection. 

For  example,  if  this  tree  were  entirely  fruit,  the 

148 


SOME  CHRISTIAN  SUBJECTS  149 

vegetable  perfections  could  not  be  attained ;  for  leaves, 
blossoms,  and  fruits  are  all  necessary,  so  that  the  tree 
may  be  adorned  with  utmost  beauty  and  perfection. 

In  the  same  way  consider  the  body  of  man ;  it  must 
be  composed  of  different  organs,  parts,  and  members. 
Human  beauty  and  perfection  require  the  existence 
of  the  ear,  the  eye,  the  brain,  and  even  that  of  the 
nails  and  hair;  if  man  were  all  brain,  eyes,  or  ears, 
it  would  be  equivalent  to  imperfection.  So  the  absence 
of  hair,  eyelashes,  teeth,  and  nails,  would  be  an  absolute 
defect,  though  in  comparison  with  the  eye  they  are 
without  feeling,  and  in  this  resemble  the  mineral  and 
plant;  but  their  absence  in  the  body  of  man  is 
necessarily  faulty  and  displeasing. 

As  the  degrees  of  existence  are  different  and  various, 
some  beings  are  higher  in  the  scale  than  others. 
Therefore  it  is  by  the  will  and  wish  of  God  that  some 
creatures  are  chosen  for  the  highest  degree,  as  man, 
and  some  others  are  placed  in  the  middle  degree  as 
the  vegetable,  and  some  are  left  in  the  lowest  degree 
like  the  mineral. 

It  is  from  the  bounty  of  God  that  man  is  selected 
for  the  highest  degree;  and  the  differences  which 
exist  between  men  in  regard  to  spiritual  progress  and 
heavenly  perfections,  is  also  due  to  the  choice  of  the 
Compassionate  One.  For  faith,  which  is  life  eternal, 
is  the  sign  of  bounty,  and  not  the  result  of  justice. 
The  flame  of  the  fire  of  love,  in  this  world  of  earth 
and  water,  comes  through  the  power  of  attraction  and 
not  by  effort  and  striving.  Nevertheless,  by  effort  and 
perseverance,  knowledge,  science,  and  other  perfections 
can  be  acquired;  but  only  the  light  of  the  Divine 


150          SOME  ANSWERED  QUESTIONS 

Beauty  can  transport  and  move  the  spirits  through  the 
force  of  attraction.  Therefore  it  is  said:  'Many  are 
called  but  few  are  chosen.' 

But  the  material  beings  are  not  despised,  judged, 
and  held  responsible  for  their  own  degree  and  station. 
For  example,  mineral,  vegetable,  and  animal  in  their 
various  degrees  are  acceptable;  but  if  in  their  own 
degree  they  remain  imperfect  they  are  blamable,  the 
degree  itself  being  purely  perfect. 

The  differences  among  mankind  are  of  two  sorts :  one 
is  a  difference  of  station,  and  this  difference  is  not 
blameworthy.  The  other  is  a  difference  of  faith  and 
assurance ;  the  loss  of  these  is  blameworthy ;  for  then 
the  soul  is  overwhelmed  by  his  desires  and  passions, 
which  deprive  him  of  these  blessings  and  prevent  him 
from  feeling  the  power  of  attraction  of  the  love  of 
God.  Though  that  man  is  praiseworthy  and  acceptable 
in  his  station,  yet  as  he  is  deprived  of  the  perfections 
of  that  degree,  he  will  become  a  source  of  imperfections, 
for  which  he  is  held  responsible.1 

1  Cf .  '  The  Causes  of  Difference  in  the  Characters  of  Men,'  page  247. 


XXXIII 

THE  'RETURN'  SPOKEN  OF  BY  THE 
PROPHETS 

Question. — Will  you  explain  the  subject  of  Return  ? 

Answer. — Baha'u'llah  has  explained  this  question 
fully  and  clearly  in  the  Iqan : l  read  it,  and  the  truth 
of  this  subject  will  become  apparent.  But,  since  you 
have  asked  about  it,  I  will  explain  it  briefly.  We  will 
begin  to  elucidate  it  from  the  Gospel,  for  there  it  is 
plainly  said  that  when  John  the  son  of  Zacharias 
appeared,  and  gave  to  men  the  glad  tidings  of  the 
Kingdom  of  God,  they  asked  him :  *  Who  art  thou  ?  Art 
thou  the  promised  Messiah  ? '  He  replied :  '  I  am  not 
the  Messiah.'  Then  they  asked  him :  '  Art  thou  Elijah  ? ' 
He  said :  '  I  am  not.'  These  words  prove  and  show  that 
John  the  son  of  Zacharias  was  not  the  promised  Elias. 
But  on  the  day  of  the  transfiguration  on  Mount  Tabor, 
Christ  said  plainly  that  John  the  son  of  Zacharias  was 
the  promised  Elias. 

In  chapter  9,  verses  11-13,  of  the  Gospel  of  Mark, 
it  is  said :  '  And  they  asked  him,  saying,  Why  say  the 
scribes  that  Elias  must  first  come  ?  And  he  answered 
and  told  them,  Elias  verily  cometh  first,  and  restore th 
all  things;  and  how  it  is  written  of  the  Son  of  man, 
that  he  must  suffer  many  things,  and  be  set  at  nought. 

1  Cf.  page  126,  note  1. 

151 


152          SOME  ANSWERED  QUESTIONS 

But  I  say  unto  you,  That  Elias  is  indeed  come,  and 
they  have  done  unto  him  whatsoever  they  listed,  as 
it  is  written  of  him.1 

In  chapter  17,  verse  13  of  Matthew,  it  is  said: 
'Then  the  disciples  understood  that  he  spake  unto 
them  of  John  the  Baptist.' 

They  asked  John  the  Baptist :  '  Are  you  Elias  ? '  He 
answered:  'No,  I  am  not/  although  it  is  said  in  the 
Gospel  that  John  was  the  promised  Elias,  and  Christ 
also  said  so  clearly.  Then  if  John  was  Elias,  why  did 
he  say  '  I  am  not '  ?  and  if  he  was  not  Elias  why  did 
Christ  say  that  he  was  ? 

The  explanation  is  this:  not  the  personality,  but 
the  reality  of  the  perfections,  is  meant ;  that  is  to  say, 
the  same  perfections  that  were  in  Elias  existed  in 
John  the  Baptist,  and  were  exactly  realised  in  him. 
Therefore  John  the  Baptist  was  the  promised  Elias. 
In  this  case  not  the  essence,1  but  the  qualities,  are 
regarded.  For  example,  there  was  a  flower  last  year, 
and  this  year  there  is  also  a  flower ;  I  say,  the  flower 
of  last  year  has  returned.  Now,  I  do  not  mean  that 
same  flower  in  its  exact  individuality  has  come  back ; 
but  as  this  flower  has  the  same  qualities  as  that  of  last 
year — as  it  has  the  same  perfume,  delicacy,  colour, 
and  form — I  say,  the  flower  of  last  year  has  returned, 
and  this  flower  is  the  former  flower.  When  spring 
comes,  we  say  last  year's  spring  has  come  back, 
because  all  that  was  found  in  last  year's  spring  exists 
in  this  spring.  That  is  why  Christ  said:  You  will 
see  all  that  happened  in  the  days  of  the  former 
Prophets. 

1  i.e.  the  individuality. 


SOME  CHRISTIAN  SUBJECTS  153 

We  will  give  another  illustration:  the  seed  of  last 
year  is  sown,  branches  and  leaves  grow  forth,  blossoms 
and  fruits  appear,  and  all  has  again  returned  to  seed. 
When  this  second  seed  is  planted  a  tree  will  grow  from 
it,  and  once  more  those  branches,  leaves,  blossoms,  and 
fruits  will  return,  and  that  tree  will  appear  in  perfec- 
tion. As  the  beginning  was  a  seed  and  the  end  is 
a  seed,  we  say  that  the  seed  has  returned.  When 
we  look  at  the  substance  of  the  tree,  it  is  another 
substance,  but  when  we  look  at  the  blossoms,  leaves, 
and  fruits,  the  same  fragrance,  delicacy,  and  taste  are 
produced.  Therefore  the  perfection  of  the  tree  has 
returned  a  second  time. 

In  the  same  way,  if  we  regard  the  return  of  the 
individual,  it  is  another  individual;  but  if  we  regard 
the  qualities  and  perfections,  the  same  have  returned. 
Therefore  when  Christ  said :  '  This  is  Elias,'  he  meant : 
this  person  is  a  manifestation  of  the  bounty,  the  per- 
fections, the  character,  the  qualities,  and  the  virtues 
of  Elias.  John  the  Baptist  said:  'I  am  not  Elias.' 
Christ  considered  the  qualities,  the  perfections,  the 
character,  and  the  virtues  of  both,  and  John  regarded 
his  substance  and  individuality.  It  is  like  this  lamp : 
it  was  here  last  night,  and  to-night  it  is  also  lighted, 
and  to-morrow  night  it  will  also  shine.  We  say  that 
the  lamp  of  this  night  is  the  same  light  as  that  of 
last  night,  and  that  it  has  returned.  It  refers  to  the 
light,  and  not  to  the  oil,  the  wick,  or  the  holder. 

This  subject  is  fully  and  clearly  explained  in  the 
Kitabu'l-Iqan. 


UNIVERSITY 


XXXIV 
PETER'S  CONFESSION  OF  FAITH 

Question. — In  the  Gospel  of  St.  Matthew  it  is  said : 
'Thou  art  Peter,  and  upon  this  rock  I  will  build  my 
church.'  What  is  the  meaning  of  this  verse  ? 

Answer. — This  utterance  of  Christ  is  a  confirmation 
of  the  statement  of  Peter,  when  Christ  asked :  Whom  do 
you  believe  me  to  be?  and  Peter  answered:  I  believe 
that '  Thou  art  the  Son  of  the  living  God.'  Then  Christ 
said  to  him : '  Thou  art  Peter ' 1 — for  Cephas  in  Aramaic 
means  rock — 'and  upon  this  rock  I  will  build  my 
church.'  For  the  others  in  answer  to  Christ  said  that 
he  was  Elias,  and  some  said  John  the  Baptist,  and 
some  others  Jeremias  or  one  of  the  Prophets. 

Christ  wished  by  suggestion,  or  an  allusion,  to 
confirm  the  words  of  Peter;  so  on  account  of  the 
suitability  of  his  name,  Peter,  he  said :  '  and  upon  this 
rock  I  will  build  my  church,'  meaning,  thy  belief  that 
Christ  is  the  son  of  the  living  God,  will  be  the  founda- 
tion of  the  Religion  of  God ;  and  upon  this  belief  the 
foundation  of  the  church  of  God — which  is  the  Law  of 
God — shall  be  established. 

1  It  is  well  known  that  Peter's  real  name  was  Simon,  but  Christ 
called   him  Cephas,   which    corresponds   to  the  Greek  word  pe.tras, 
which  means  rock. 
164 


SOME  CHRISTIAN  SUBJECTS  155 

The  existence  of  the  tomb  of  Peter  in  Rome  is 
doubtful;  it  is  not  authenticated;  some  say  it  is  in 
Antioch. 

Moreover,  let  us  compare  the  lives  of  some  of  the 
Popes  with  the  religion  of  Christ.  Christ,  hungry  and 
without  shelter,  ate  herbs  in  the  wilderness,  and  was 
unwilling  to  hurt  the  feelings  of  any  one.  The  Pope 
sits  in  a  carriage  covered  with  gold,  and  passes  his  time 
in  the  utmost  splendour,  amidst  such  pleasures  and 
luxuries,  such  riches  and  adoration,  as  kings  have  never 
had. 

Christ  hurt  no  one,  but  many  of  the  Popes  killed 
innocent  people:  refer  to  history.  How  much  blood 
the  Popes  have  shed  merely  to  retain  temporal  power ! 
For  mere  differences  of  opinion  they  arrested,  imprisoned 
and  slew  thousands  of  the  servants  of  the  world  of 
humanity  and  learned  men  who  had  discovered  the 
secrets  of  nature.  To  what  a  degree  they  opposed  the 
truth ! 

Reflect  upon  the  instructions  of  Christ,  and  investi- 
gate the  habits  and  customs  of  the  Popes.  Consider : 
is  there  any  resemblance  between  the  instructions  of 
Christ  and  the  manner  of  government  of  the  Popes? 
We  object  to  criticising,  but  the  history  of  the  Vatican 
is  very  extraordinary.  The  purport  of  our  argument  is 
this,  that  the  instructions  of  Christ  are  one  thing,  and 
the  manner  of  the  Papal  government  is  quite  another : 
they  do  not  agree.  See  how  many  Protestants  have 
been  killed  by  the  order  of  the  Popes.  How  many 
tyrannies  and  oppressions  have  been  countenanced, 
and  how  many  punishments  and  tortures  have  been 
inflicted !  Can  any  of  the  sweet  fragrances  of  Christ  be 


156          SOME  ANSWERED  QUESTIONS 

detected  in  these  actions  ?  No !  in  the  name  of  God  ! 
These  people  did  not  obey  Christ,  while  Saint  Barbara, 
whose  picture  is  before  us,  did  obey  Christ,  and  followed 
in  his  footsteps  and  put  his  commands  into  practice. 
Among  the  Popes  there  are  also  some  blessed  souls 
'•who  followed  in  the  footsteps  of  Christ,  particularly  in 
the  first  centuries  of  the  Christian  era,  when  temporal 
things  were  lacking  and  the  tests  of  God  were  severe. 
But  when  they  came  into  possession  of  governmental 
power,  and  worldly  honour  and  prosperity  were  gained, 
the  Papal  government  entirely  forgot  Christ,  and  was 
occupied  with  temporal  power,  grandeur,  comfort,  and 
luxuries;  it  killed  people,  opposed  the  diffusion  of 
learning,  tormented  the  men  of  science,  obstructed  the 
light  of  knowledge,  and  gave  the  order  to  slay  and  to 
pillage.  Thousands  of  souls,  men  of  science  and  learn- 
ing, and  sinless  ones,  perished  in  the  prisons  of  Rome. 
With  all  these  proceedings  and  actions,  how  can  the 
Vicarship  of  Christ  be  believed  in  ? 

The  Papal  See  has  constantly  opposed  knowledge; 
even  in  Europe  it  is  admitted  that  religion  is  the 
opponent  of  science,  and  that  science  is  the  destroyer 
of  the  foundations  of  religion.  While  the  Religion  of 
God  is  the  promoter  of  truth,  the  founder  of  science 
and  knowledge,  it  is  full  of  goodwill  for  learned  men ; 
it  is  the  civiliser  of  mankind,  the  discoverer  of  the 
secrets  of  nature,  and  the  enlightener  of  the  horizons  of 
the  world.  Consequently,  how  can  it  be  said  to  oppose 
knowledge  ?  God  forbid !  Nay,  for  God,  knowledge  is 
the  most  glorious  gift  of  man,  and  the  most  noble  of 
human  perfections.  To  oppose  knowledge  is  ignorant, 
and  he  who  detests  knowledge  and  science  is  not  a 


SOME  CHRISTIAN  SUBJECTS  157 

man,  but  rather  an  animal  without  intelligence.  For 
knowledge  is  light,  life,  felicity,  perfection,  beauty,  and 
the  means  of  approaching  the  Threshold  of  Unity.  It 
is  the  honour  and  glory  of  the  world  of  humanity,  and 
the  greatest  bounty  of  God.  Knowledge  is  identical 
with  guidance,  and  ignorance  is  real  error. 

Happy  are  those  who  spend  their  days  in  gaining 
knowledge,  in  discovering  the  secrets  of  nature,  and  in 
penetrating  the  subtleties  of  pure  truth !  Woe  to  those 
who  are  contented  with  ignorance,  whose  hearts  are 
gladdened  by  thoughtless  imitation,  who  have  fallen 
into  the  lowest  depths  of  ignorance  and  foolishness, 
and  who  have  wasted  their  lives ! 


XXXV 
PREDESTINATION 

Question. — If  God  has  knowledge  of  an  action  which 
will  be  performed  by  some  one,  and  it  has  been  written 
on  the  Tablet  of  Fate,  is  it  possible  to  resist  it  ? 

Answer. — The  fore-knowledge  of  a  thing  is  not  the 
cause  of  its  realisation ;  for  the  essential  knowledge  of 
God  surrounds,  in  the  same  way,  the  realities  of  things, 
before  as  well  as  after  their  existence,  and  it  does  not 
become  the  cause  of  their  existence.  It  is  a  perfection 
of  God.  But  that  which  was  prophesied  by  the  in- 
spiration of  God  through  the  tongues  of  the  Prophets, 
concerning  the  appearance  of  the  Promised  One  of  the 
Bible,  was  not  the  cause  of  the  manifestation  of  Christ. 

The  hidden  secrets  of  the  future  were  revealed  to  the 
Prophets,  and  they  thus  became  acquainted  with  the 
future  events  which  they  announced.  This  knowledge, 
and  these  prophecies,  were  not  the  cause  of  the  occur- 
rences. For  example,  to-night  every  one  knows  that 
after  seven  hours  the  sun  will  rise;  but  this  general 
fore-knowledge  does  not  cause  the  rising  and  appearance 
of  the  sun. 

Therefore  the  knowledge  of  God  in  the  realm  of 
contingency  does  not  produce  the  forms  of  the  things : 
on  the  contrary,  it  is  purified  from  the  past,  present, 

168 


SOME  CHRISTIAN  SUBJECTS  159 

and  future.  It  is  identical  with  the  reality  of  the 
things ;  it  is  not  the  cause  of  their  occurrence. 

In  the  same  way,  the  record  and  the  mention  of  a 
thing  in  the  Book  does  not  become  the  cause  of  its 
existence.  The  Prophets,  through  the  divine  inspira- 
tion, knew  what  would  come  to  pass.  For  instance, 
through  the  divine  inspiration  they  knew  that  Christ 
would  be  martyred,  and  they  announced  it.  Now,  was 
their  knowledge  and  information  the  cause  of  the 
martyrdom  of  Christ  ?  No ;  this  knowledge  is  a  perfec- 
tion of  the  Prophets,  and  did  not  cause  the  martyrdom. 

The  mathematicians  by  astronomical  calculations 
know  that  at  a  certain  time  an  eclipse  of  the  moon  or 
the  sun  will  occur.  Surely  this  discovery  does  not 
cause  the  eclipse  to  take  place.  This  is,  of  course,  only 
an  analogy,  and  not  an  exact  image. 


PART  III 

ON  THE  POWERS  AND  CONDITIONS  OF  THE 
MANIFESTATIONS  OF  GOD 


XXXVI 
THE  FIVE  ASPECTS  OF  SPIRIT 

KNOW  that,  speaking  generally,  there  are  five  divi- 
sions of  the  spirit.  First  the  vegetable  spirit :  this  is  a 
power  which  results  from  the  combination  of  elements 
and  the  mingling  of  substances  by  the  decree  of  the 
Supreme  God,  and  from  the  influence,  the  effect,  and 
connection  of  other  existences.  When  these  substances 
and  elements  are  separated  from  each  other,  the  power 
of  growth  also  ceases  to  exist ;  so,  to  use  another  figure, 
electricity  results  from  the  combination  of  elements,  and 
when  these  elements  are  separated,  the  electric  force  is 
dispersed  and  lost.  Such  is  the  vegetable  spirit. 

After  this  is  the  animal  spirit,  which  also  results 
from  the  mingling  and  combination  of  elements;  but 
this  combination  is  more  complete,  and  through  the 
decree  of  the  Almighty  Lord  a  perfect  mingling  is 
obtained,  and  the  animal  spirit,  in  other  words  the 
power  of  the  senses,  is  produced.  It  will  perceive  the 
reality  of  things  from  that  which  is  seen  and  visible, 
audible,  edible,  tangible,  and  that  which  can  be  smelt. 
After  the  dissociation  and  decomposition  of  the  com- 
bined elements,  this  spirit  also  will  naturally  disappear. 
It  is  like  this  lamp  which  you  see :  when  the  oil  and 
wick  and  fire  are  brought  together,  light  is  the  result ; 


164          SOME  ANSWERED  QUESTIONS 

but  when  the  oil  is  finished  and  the  wick  consumed, 
the  light  will  also  vanish  and  be  lost. 

The  human  spirit  may  be  likened  to  the  bounty  of  the 
sun  shining  on  crystal.  The  body  of  man,  which  is  com- 
posed from  the  elements,  is  combined  and  mingled  in 
the  most  perfect  form ;  it  is  the  most  solid  construction, 
the  noblest  combination,  the  most  perfect  existence.  It 
grows  and  develops  through  the  animal  spirit.  This 
perfected  body  can  be  compared  to  a  crystal,  and  the 
human  spirit  to  the  sun.  Nevertheless,  if  the  crystal 
breaks,  the  bounty  of  the  sun  continues ;  and  if  the 
crystal  is  destroyed  or  ceases  to  exist,  no  harm  will 
happen  to  the  bounty  of  the  sun  which  is  everlasting. 
This  spirit  has  the  power  of  discovery ;  it  encompasses 
all  things.  All  these  wonderful  signs,  these  scientific 
discoveries,  great  enterprises  and  important  historical 
events  which  you  know,  are  due  to  it.  From  the  realm 
of  the  invisible  and  hidden,  through  spiritual  power, 
it  brought  them  to  the  plane  of  the  visible.  So,  man 
is  upon  the  earth,  yet  he  makes  discoveries  in  the 
heavens.  From  known  realities,  that  is  to  say  from 
the  things  which  are  known  and  visible,  he  discovers 
unknown  things.  For  example,  man  is  in  this  hemi- 
sphere, but,  like  Columbus,  through  the  power  of  his 
reason  he  discovers  another  hemisphere,  that  is 
America,  which  was  until  then  unknown.  His  body  is 
heavy,  but  through  the  help  of  an  instrument  which 
he  invents,  he  is  able  to  soar  aloft.  He  is  slow  of 
movement,  but  by  an  instrument  which  he  invents  he 
travels  to  the  East  and  West  with  extreme  rapidity. 
Briefly,  this  power  embraces  all  things. 

But  the  spirit  of  man  has  two  aspects :  one  divine, 


THE  MANIFESTATIONS  OF  GOD         165 

one  satanic ;  that  is  to  say,  it  is  capable  of  the  utmost 
perfection,  or  it  is  capable  of  the  utmost  imperfection. 
If  it  acquires  virtues  it  is  the  most  noble  of  the  existing 
beings,  and  if  it  acquires  vices  it  becomes  the  most 
degraded  existence. 

The  fourth  degree  of  spirit  is  the  heavenly  spirit ;  it 
is  the  spirit  of  faith  and  the  bounty  of  God ;  it  comes 
from  the  breath  of  the  Holy  Spirit,  and  by  the  divine 
power  it  becomes  the  cause  of  eternal  life.  It  is  the 
power  which  makes  the  earthly  man  heavenly,  and  the 
imperfect  man  perfect.  It  makes  the  impure  to  be 
pure,  the  silent  eloquent;  it  purifies  and  sanctifies 
those  made  captive  by  carnal  desires;  it  makes  the 
ignorant  wise. 

The  fifth  spirit  is  the  Holy  Spirit.  This  Holy  Spirit 
is  the  mediator  between  God  and  His  creatures.  It  is 
like  a  mirror  facing  the  sun.  As  the  pure  mirror 
receives  light  from  the  sun  and  transmits  this  bounty 
to  others,  so  the  Holy  Spirit  is  the  mediator  of  the 
Holy  Light  from  the  Sun  of  Reality,  which  it  gives  to 
the  sanctified  realities.  It  is  adorned  with  all  the 
divine  perfections.  Every  time  it  appears  the  world  is 
renewed,  and  a  new  cycle  is  founded.  The  body  of  the 
world  of  humanity  puts  on  a  new  garment.  It  can  be 
compared  to  the  spring ;  whenever  it  comes,  the  world 
passes  from  one  condition  to  another.  Through  the 
advent  of  the  season  of  spring  the  black  earth  and  the 
fields  and  wildernesses  will  become  verdant  and  bloom- 
ing, and  all  sorts  of  flowers  and  sweet-scented  herbs 
will  grow ;  the  trees  will  have  new  life,  and  new  fruits 
will  appear,  and  a  new  cycle  is  founded.  The  appear- 
ance of  the  Holy  Spirit  is  like  this.  Whenever  it 


166          SOME  ANSWERED  QUESTIONS 

appears,  it  renews  the  world  of  humanity  and  gives  a 
new  spirit  to  the  human  realities :  it  arrays  the  world 
of  existence  in  a  praiseworthy  garment,  dispels  the 
darkness  of  ignorance,  and  causes  the  radiation  of  the 
light  of  perfections.  Christ  with  this  power  has 
renewed  this  cycle;  the  heavenly  spring  with  the 
utmost  freshness  and  sweetness  spread  its  tent  in  the 
world  of  humanity,  and  the  life-giving  breeze  perfumed 
the  nostrils  of  the  enlightened  ones. 

In  the  same  way,  the  appearance  of  Baha'ullah  was 
like  a  new  springtime  which  appeared  with  holy 
breezes,  with  the  hosts  of  everlasting  life,  and  with 
heavenly  power.  It  established  the  Throne  of  the 
Divine  Kingdom  in  the  centre  of  the  world,  and  by  the 
power  of  the  Holy  Spirit  revived  souls  and  established 
a  new  cycle. 


XXXVII 

THE  DIVINITY  CAN  ONLY  BE  COMPRE- 
HENDED THROUGH  THE  DIVINE  MANI- 
FESTATIONS 

Question.  —  What  connection  has  the  Reality  of 
Divinity  with  the  Lordly  Rising-places  and  the  Divine 
Dawning-points  ? 

Answer. — Know  that  the  Reality  of  Divinity  or  the 
substance  of  the  Essence  of  Oneness  is  pure  sanctity 
and  absolute  holiness :  that  is  to  say,  it  is  sanctified  and 
exempt  from  all  praise.  The  whole  of  the  supreme 
attributes  of  the  degrees  of  existence,  in  reference  to 
this  plane,  are  only  imaginations.  It  is  invisible,  in- 
comprehensible, inaccessible,  a  pure  essence  which 
cannot  be  described ;  for  the  Divine  Essence  surrounds 
all  things.  Verily  that  which  surrounds  is  greater  than 
the  surrounded,  and  the  surrounded  cannot  contain 
that  by  which  it  is  surrounded,  nor  comprehend  its 
reality.  However  far  mind  may  progress,  though  it 
may  reach  to  the  final  degree  of  comprehension,  the 
limit  of  understanding,  it  beholds  the  divine  signs  andj 
attributes  in  the  world  of  creation,  and  not  in  the' 
world  of  God.  For  the  essence  and  the  attributes  of 
the  Lord  of  Unity  are  in  the  heights  of  sanctity,  and 
for  the  minds  and  understandings  there  is  no  way  to 


167 


168          SOME  ANSWERED  QUESTIONS 

approach  that  position.  '  The  way  is  closed  and  seek- 
ing is  forbidden.' 

It  is  evident  that  the  human  understanding  is  a 
quality  of  the  existence  of  man,  and  that  man  is  a  sign 
of  God :  how  can  the  quality  of  the  sign  surround  the 
creator  of  the  sign  ?  that  is  to  say,  how  can  the  under- 
standing, which  is  a  quality  of  the  existence  of  man, 
comprehend  God  ?  Therefore  the  Reality  of  the 
Divinity  is  hidden  from  all  comprehension,  and  con- 
cealed from  the  minds  of  all  men.  It  is  absolutely 
impossible  to  ascend  to  that  plane.  We  see  that  every- 
thing which  is  lower  is  powerless  to  comprehend  the 
reality  of  that  which  is  higher.  So  the  stone,  the 
earth,  the  tree,  however  much  they  may  evolve,  cannot 
comprehend  the  reality  of  man,  and  cannot  imagine 
the  powers  of  sight,  of  hearing,  and  of  the  other  senses, 
although  they  are  all  alike  created.  Therefore  how 
can  man,  the  created,  understand  the  reality  of  the 
pure  Essence  of  the  Creator  ?  This  plane  is  unapproach- 
able by  the  understanding,  no  explanation  is  sufficient 
of  its  comprehension,  and  there  is  no  power  to  indicate 
it.  What  has  an  atom  of  dust  to  do  with  the  pure 
world,  and  what  relation  is  there  between  the  limited 
mind  and  the  infinite  world  ?  Minds  are  powerless  to 
comprehend  God,  and  the  souls  become  bewildered  in 
explaining  Him.  '  The  eyes  see  Him  not,  but  He  seeth 
the  eyes.  He  is  the  Omniscient,  the  Knower.' l 

Consequently,  with  reference  to  this  plane  of  exist- 
ence, every  statement  and  elucidation  is  defective,  all 
praise  and  all  description  are  unworthy,  every  concep- 
tion is  vain,  and  every  meditation  is  futile.  But  for 

1  Quran,  Sura  6. 


THE  MANIFESTATIONS  OF  GOD  169 

this  Essence  of  the  essences,  this  Truth  of  truths,  this 
Mystery  of  mysteries,  there  are  reflections,  auroras, 
appearances  and  resplendencies,  in  the  world  of  exist- 
ence. The  dawning-place  of  these  splendours,  the 
place  of  these  reflections,  and  the  appearance  of  these 
manifestations,  are  the  Holy  Dawning-places,  the  Uni- 
versal Realities  and  the  Divine  Beings,  who  are  the 
true  mirrors  of  the  sanctified  Essence  of  God.  All  the 
perfections,  the  bounties,  the  splendours  which  come 
from  God,  are  visible  and  evident  in  the  Reality  of  the 
Holy  Manifestations,  like  the  sun  which  is  resplendent 
in  a  clear  polished  mirror  with  all  its  perfections  and 
bounties.  If  it  be  said  that  the  mirrors  are  the  mani- 
festations of  the  sun  and  the  dawning-places  of  the 
rising  star,  this  does  not  mean  that  the  sun  has 
descended  from  the  height  of  its  sanctity  and  become 
incorporated  in  the  mirror,  nor  that  the  Unlimited 
Reality  is  limited  to  this  place  of  appearance.  God 
forbid !  This  is  the  belief  of  the  adherents  of  anthro- 
pomorphism. No ;  all  the  praises,  the  descriptions  and 
exaltations  refer  to  the  Holy  Manifestations.  That  is 
to  say,  all  the  descriptions,  the  qualities,  the  names 
and  the  attributes  which  we  mention,  return  to  the 
Divine  Manifestations ;  but  as  no  one  has  attained  to 
the  reality  of  the  Essence  of  Divinity,  so  no  one  is 
able  to  describe,  explain,  praise  or  glorify  it.  Therefore 
all  that  the  human  reality  knows,  discovers,  and  under- 
stands of  the  names,  the  attributes,  and  the  perfections 
of  God,  refer  to  these  Holy  Manifestations.  There  is  no 
access  to  anything  else :  '  the  way  is  closed,  and  seeking 
is  forbidden.' 

Nevertheless  we  speak  of  the  names  and  attributes 


170          SOME  ANSWERED  QUESTIONS 

of  the  Divine  Reality,  and  we  praise  Him  by  attribut- 
ing to  Him  sight,  hearing,  power,  life,  and  knowledge. 
We  affirm  these  names  and  attributes,  not  to  prove  the 
perfections  of  God,  but  to  deny  that  He  is  capable  of 
imperfections.  When  we  look  at  the  existing  world, 
we  see  that  ignorance  is  imperfection  and  knowledge  is 
perfection,  therefore  we  say  that  the  sanctified  Essence 
of  God  is  wisdom.  Weakness  is  imperfection  and 
power  is  perfection;  consequently  we  say  that  the 
sanctified  Essence  of  God  is  the  acrne  of  power.  It  is 
not  that  we  can  comprehend  His  knowledge,  His  sight, 
His  power  and  life,  for  it  is  beyond  our  comprehension ; 
for  the  essential  names  and  attributes  of  God  are 
identical  with  His  Essence,  and  His  Essence  is  above 
all  comprehension.  If  the  attributes  are  not  identical 
with  the  Essence,  there  must  also  be  a  multiplicity  of 
pre-existences,  and  differences  between  the  attributes 
and  the  Essence  must  also  exist :  and  as  Pre-existence 
is  necessary,  therefore  the  sequence  of  pre-existences 
would  become  infinite.  This  is  an  evident  error. 

Accordingly  all  these  attributes,  names,  praises,  and 
eulogies  apply  to  the  Places  of  Manifestation ;  and  all 
that  we  imagine  and  suppose  beside  them  is  mere 
imagination,  for  we  have  no  means  of  comprehending 
that  which  is  invisible  and  inaccessible.  This  is  why 
it  is  said : '  All  that  you  have  distinguished  through  the 
illusion  of  your  imagination  in  your  subtle  mental 
images,  is  but  a  creation  like  unto  yourself,  and  returns 
to  you.' l  It  is  clear  that  if  we  wish  to  imagine  the 
Reality  of  Divinity,  this  imagination  is  the  surrounded, 
and  we  are  the  surrounding  one ;  and  it  is  sure  that  the 

1  From  a  Hadith. 


THE  MANIFESTATIONS  OF  GOD  171 

one  who  surrounds  is  greater  than  the  surrounded. 
From  this  it  is  certain  and  evident  that  if  we  imagine 
a  Divine  Reality  outside  of  the  Holy  Manifestations, 
it  is  pure  imagination ;  for  there  is  no  way  to  approach 
the  Reality  of  Divinity  which  is  not  cut  off  to  us,  and 
all  that  we  imagine  is  mere  supposition. 

Therefore  reflect  that  different  peoples  of  the  world  are 
revolving  around  imaginations,  and  are  worshippers  of 
the  idols  of  thoughts  and  conjectures.  They  are  not 
aware  of  this ;  they  consider  their  imaginations  to  be 
the  Reality  which  is  withdrawn  from  all  comprehen- 
sion, and  purified  from  all  descriptions.  They  regard 
themselves  as  the  people  of  Unity,  and  the  others  as 
worshippers  of  idols ;  but  idols  at  least  have  a  mineral 
existence,  while  the  idols  of  thoughts  and  the  imagina- 
tions of  man  are  but  fancies;  they  have  not  even 
mineral  existence.  '  Take  warning,  0  possessors  of 
perception ! ' 

Know  that  the  attributes  of  perfection,  the  splendour 
of  the  divine  bounties,  and  the  lights  of  inspiration, 
are  visible  and  evident  in  all  the  Holy  Manifestations ; 
but  the  glorious  Word  of  God,  Christ,  and  the  Greatest 
Name,  BahaVllah,  are  manifestations  and  evidences 
which  are  beyond  imagination ;  for  they  possess  all  the 
perfections  of  the  former  Manifestations,  and  more  than 
that,  they  possess  some  perfections  which  make  the 
other  Manifestations  dependent  upon  them.  So  all  the 
Prophets  of  Israel  were  centres  of  inspiration;  Christ 
also  was  a  receiver  of  inspiration;  but  what  a  differ- 
ence between  the  inspiration  of  the  Word  of  God  and 
the  revelations  of  Isaiah,  Jeremiah,  and  Elijah  ! 

Reflect  that  light  is  the  expression  of  the  vibrations 


172          SOME  ANSWERED  QUESTIONS 

of  the  etheric  matter:  the  nerves  of  the  eye  are  affected 
by  these  vibrations,  and  sight  is  produced.  The  light 
of  the  lamp  exists  through  the  vibration  of  the  etheric 
matter,  so  also  does  that  of  the  sun ;  but  what  a  differ- 
ence between  the  light  of  the  sun  and  that  of  the 
stars  or  the  lamp ! 

The  spirit  of  man  appears  and  is  manifest  in  the 
embryonic  condition,  and  also  in  that  of  childhood  and 
of  maturity,  and  it  is  resplendent  and  evident  in  the 
condition  of  perfection.  The  spirit  is  one,  but  in  the 
embryonic  condition  the  power  of  sight  and  of  hearing 
is  lacking.  In  the  state  of  maturity  and  perfection  it 
appears  in  the  utmost  splendour  and  brilliance.  In  the 
same  way  the  seed  in  the  beginning  becomes  leaves, 
and  is  the  place  where  the  vegetable  spirit  appears ;  in 
the  condition  of  fruit  it  manifests  the  same  spirit,  that 
is  to  say,  the  power  of  growth  appears  in  the  utmost 
perfection:  but  what  a  difference  between  the  con- 
dition of  the  leaves  and  that  of  the  fruit !  For  from 
the  fruit  a  hundred  thousand  leaves  appear,  though 
they  all  grow  and  develop  through  the  same  vegetable 
spirit.  Notice  the  difference  between  the  virtues  and 
perfections  of  Christ,  the  splendours  and  brilliance  of 
BahaVllah,  and  the  virtues  of  the  Prophets  of  Israel, 
such  as  Ezekiel  or  SamueL  All  were  the  manifesta- 
tions of  inspiration,  but  between  them  there  is  an 

infinite  difference.     Salutations ! 

I 


XXXVIII 

THE  THREE  STATIONS  OF  THE 
DIVINE  MANIFESTATIONS 

KNOW  that  the  Holy  Manifestations,  though  they 
have  the  degrees  of  endless  perfections,  yet,  speaking 
generally,  have  only  three  stations.  The  first  station 
is  the  physical ;  the  second  station  is  the  human,  which 
is  that  of  the  rational  soul ;  the  third  is  that  of  the 
divine  appearance  and  the  heavenly  splendour. 

The  physical  station  is  phenomenal ;  it  is  composed 
of  elements,  and  necessarily  everything  that  is  com- 
posed is  subject  to  decomposition :  it  is  not  possible 
that  a  composition  should  not  be  disintegrated. 

The  second  is  the  station  of  the  rational  soul,  which 
is  the  human  reality ;  this  also  is  phenomenal,  and  the 
Holy  Manifestations  share  it  with  all  mankind. 

Know  that,  although  the  human  soul  has  existed  on 
the  earth  for  prolonged  times  and  ages,  yet  it  is  pheno- 
menal.1 As  it  is  a  divine  sign,  when  once  it  has  come  , 
into  existence  it  is  eternal.  The  spirit  of  man  has  a 
beginning,  but  it  has  no  end ;  it  continues  eternally.  In 
the  same  way  the  species  existing  on  this  earth  are 
phenomenal,  for  it  is  established  that  there  was  a  time 
when  these  species  did  not  exist  on  the  surface  of  the 

1  i.e.  at  its  birth. 

178 


174          SOME  ANSWERED  QUESTIONS 

earth.  Moreover,  the  earth  has  not  always  existed, 
but  the  world  of  existence  has  always  been;  for  the 
universe  is  not  limited  to  this  terrestrial  globe.  The 
meaning  of  this  is,  that  although  human  souls  are 
phenomenal,  they  are  nevertheless  immortal,  everlast- 
ing, and  perpetual ;  for  the  world  of  things  is  the  world 
of  imperfection  in  comparison  with  that  of  man,  and 
the  world  of  man  is  the  world  of  perfection  in  com- 
parison with  that  of  things.  When  imperfections  reach 
the  station  of  perfection,  they  become  eternal.1  This 
is  an  example  of  which  you  must  comprehend  the 
meaning. 

The  third  station  is  that  of  the  divine  appearance 
and  heavenly  splendour:  it  is  the  Word  of  God,  the 
Eternal  Bounty,  the  Holy  Spirit.  It  has  neither 
beginning  nor  end,  for  these  things  are  related  to  the 
world  of  contingencies,  and  not  to  the  divine  world. 
For  God,  the  end  is  the  same  thing  as  the  beginning. 
So  the  reckoning  of  days,  weeks,  months,  and  years,  of 
yesterday  and  to-day,  is  connected  with  the  terrestrial 
globe;  but  in  the  sun  there  is  no  such  thing — there 
is  neither  yesterday,  to-day,  nor  to-morrow,  neither 
months  nor  years — all  are  equal.  In  the  same  way  the 
Word  of  God  is  purified  from  all  these  conditions  and 
is  exempt  from  the  boundaries,  the  laws,  and  the  limits 
of  the  world  of  contingency.  Therefore  the  reality  of 
prophethood,  which  is  the  Word  of  God  and  the  perfect 
state  of  manifestation,  did  not  have  any  beginning,  and 
will  not  have  any  end ;  its  rising  is  different  from  all 

i  »*.  e.  in  the  kingdom  of  man,  where  alone  the  Spirit  manifests  im- 
mortality. Of.  'Five  Aspects  of  Spirit,'  page  163;  'The  State  of 
Man  and  his  Progress  after  Death,'  page  272,  etc. 


THE  MANIFESTATIONS  OF  GOD  175 

others,  and  is  like  that  of  the  sun.  For  example,  its 
dawning  in  the  sign  of  Christ  was  with  the  utmost 
splendour  and  radiance,  and  this  is  eternal  and  ever- 
lasting. See  how  many  conquering  kings  there  have 
been,  how  many  statesmen  and  princes,  powerful 
organisers,  all  of  whom  have  disappeared,  whereas  the 
breezes  of  Christ  are  still  blowing,  his  light  is  still 
shining,  his  melody  is  still  resounding,  his  standard 
is  still  waving,  his  armies  are  still  fighting,  his 
heavenly  voice  is  still  sweetly  melodious,  his  clouds 
are  still  showering  gems,  his  lightning  is  still  flashing, 
his  reflection  is  still  clear  and  brilliant,  his  splendour 
is  still  radiating  and  luminous;  and  it  is  the  same 
with  those  souls  who  are  under  his  protection  and  are 
shining  with  his  light. 

Then  it  is  evident  that  the  Manifestations  possess 
three  conditions :  the  physical  condition,  the  condition 
of  the  rational  soul,  and  the  condition  of  the  divine 
appearance  and  heavenly  splendour.  The  physical 
condition  will  certainly  become  decomposed,  but  the 
condition  of  the  rational  soul,  though  it  has  a  be- 
ginning, has  no  end :  nay,  it  is  endowed  with  ever- 
lasting life.  But  the  Holy  Reality,  of  which  Christ 
says  '  The  Father  is  in  the  Son/  has  neither  beginning 
nor  end.  When  beginning  is  spoken  of,  it  signifies  the 
state  of  manifesting;  and  symbolically,  the  condition 
of  silence  is  compared  to  sleep.  For  example,  a  man  is 
sleeping — when  he  begins  to  speak  he  is  awake — but  it 
is  always  the  same  individual,  whether  he  be  asleep  or 
awake;  no  difference  has  occurred  in  his  station,  his 
elevation,  his  glory,  his  reality,  or  his  nature.  The 
state  of  silence  is  compared  to  sleep,  and  that  of  mani- 


176          SOME  ANSWERED  QUESTIONS 

festation  to  wakefulness.  A  man  sleeping  or  waking  is 
the  same  man ;  sleep  is  one  state,  and  wakefulness  is 
another.  The  time  of  silence  is  compared  to  sleep, 
and  manifestation  and  guidance  are  compared  to 
wakefulness. 

In  the  Gospel  it  is  said,  { In  the  beginning  was  the 
Word,  and  the  Word  was  with  God.'  Then  it  is  evident 
and  clear  that  Christ  did  not  reach  to  the  station  of 
Messiahship  and  its  perfections  at  the  time  of  baptism, 
when  the  Holy  Spirit  descended  upon  him  in  the  like- 
ness of  a  dove.  Nay,  the  Word  of  God  from  all  eternity 
has  always  been,  and  will  be,  in  the  exaltation  of 
sanctification. 


XXXIX 

THE  HUMAN  CONDITION  AND  THE  SPIRITUAL 
CONDITION  OF  THE  DIVINE  MANIFESTATIONS 

WE  said  that  the  Manifestations  have  three  planes. 
First,  the  physical  reality,  which  depends  upon  the 
body;  secondly,  the  individual  reality,  that  is  to  say, 
the  rational  soul;  thirdly,  the  divine  appearance, 
which  is  the  divine  perfections,  the  cause  of  the  life  of 
existence,  of  the  education  of  souls,  of  the  guidance  of 
people,  and  of  the  enlightenment  of  the  contingent 
world. 

The  physical  state  is  the  human  state  which  perishes, 
because  it  is  composed  of  elements;  and  all  that  is 
composed  of  elements  will  necessarily  be  decomposed 
and  dispersed. 

But  the  individual  reality  of  the  Manifestations  of 
God  is  a  holy  reality,  and  for  that  reason  it  is  sancti- 
fied, and  in  that  which  concerns  its  nature  and  quality, 
is  distinguished  from  all  other  things.  It  is  like  the 
sun,  which  by  its  essential  nature  produces  light,  and 
cannot  be  compared  to  the  moon,  just  as  the  particles 
that  compose  the  globe  of  the  sun  cannot  be  compared 
with  those  which  compose  the  moon.  The  particles 
and  organisation  of  the  former  produce  rays,  but  the 
particles  of  which  the  moon  is  composed  do  not 

M 


178          SOME  ANSWERED  QUESTIONS 

produce  rays,  but  need  to  borrow  light.  So  other 
human  realities  are  those  souls  who,  like  the  moon, 
take  light  from  the  sun ;  but  that  holy  reality  is  lumi- 
nous in  himself. 

The  third  plane  of  that  Being l  is  the  Divine  Bounty, 
the  splendour  of  the  Pre- existent  Beauty,  and  the 
radiance  of  the  light  of  the  Almighty.  The  individual 
realities  of  the  Divine  Manifestations  have  no  separa- 
tion from  the  Bounty  of  God  and  the  Lordly  Splendour. 
In  the  same  way  the  orb  of  the  sun  has  no  separation 
from  the  light.  Therefore  it  may  be  said  that  the 
ascension  of  the  Holy  Manifestation  is  simply  the 
leaving  of  this  elemental  form.  For  example,  if  a 
lamp  illumines  this  niche,  and  if  its  light  ceases  to 
illuminate  it  because  the  niche  is  destroyed,  the  bounty 
of  the  lamp  is  not  cut  off.  Briefly,  in  the  Holy  Mani- 
festations the  Pre-existent  Bounty  is  like  the  light,  the 
individuality  is  represented  by  the  glass  globe,  and  the 
human  body  is  like  the  niche  :  if  the  niche  is  destroyed, 
the  lamp  continues  to  burn.  The  Divine  Manifesta- 
tions are  so  many  different  mirrors,  because  they  have 
a  special  individuality,  but  that  which  is  reflected  in 
the  mirrors  is  one  sun.  It  is  clear  that  the  reality  of 
Christ  is  different  from  that  of  Moses. 

Verily  from  the  beginning  that  Holy  Reality 1  is  con- 
scious of  the  secret  of  existence,  and  from  the  age  of  child- 
hood signs  of  greatness  appear  and  are  visible  in  him. 
Therefore  how  can  it  be  that  with  all  these  bounties 
and  perfections  he  should  have  no  consciousness  ? 

We  have  mentioned  that  the  Holy  Manifestations 
have  three  planes.  The  physical  condition,  the  indi- 

1  The  Manifestation. 


THE  MANIFESTATIONS  OF  GOD         179 

vidual  reality,  and  the  centre  of  the  appearance  of  per- 
fection :  it  is  like  the  sun,  its  heat  and  its  light.  Other 
individuals  have  the  physical  plane,  the  plane  of  the 
rational  soul — the  spirit  and  mind.1  So  the  saying, '  I 
was  asleep  and  the  divine  breezes  passed  over  me  and 
I  awoke/  is  like  Christ's  saying :  '  The  body  is  sad  and 
the  spirit  is  happy/  or  again :  '  I  am  afflicted,  or  I  am 
at  ease,  or  I  am  troubled ' — these  refer  to  the  physical 
condition,  and  have  no  reference  to  the  individual 
reality  nor  to  the  manifestation  of  the  Divine  Reality. 
Thus  consider  what  thousands  of  vicissitudes  can 
happen  to  the  body  of  man,  but  the  spirit  is  not 
affected  by  them ;  it  may  even  be  that  some  members 
of  the  body  are  entirely  crippled,  but  the  essence  of  the 
mind  remains  and  is  everlasting.  A  thousand  accidents 
may  happen  to  a  garment,  but  for  the  wearer  of  it 
there  is  no  danger.  These  words  which  Baha'ullah 
said :  '  I  was  asleep,  and  the  breeze  passed  over  me  and 
awakened  me/  refer  to  the  body. 

In  the  world  of  God  there  is  no  past,  no  future,  and 
no  present ;  all  are  one.  So  when  Christ  said :  '  In  the 
beginning  was  the  Word ' — that  means  it  was,  is,  and 
shall  be;  for  in  the  world  of  God  there  is  no  time. 
Time  has  sway  over  creatures,  but  not  over  God.  For 
example,  in  the  prayer  he  says : '  Thy  name  is  hallowed ' ; 
the  meaning  is  that  Thy  name  was,  is,  and  shall  be 
hallowed.  Morning,  noon,  and  evening  are  related  to 
this  earth,  but  in  the  sun  there  is  neither  morning, 
noon,  nor  evening. 

1  Of.  '  Soul,  Spirit,  and  Mind/  page  243. 


XL 

THE  KNOWLEDGE  OF  THE  DIVINE 
MANIFESTATIONS 

Question.  —  One  of  the  powers  possessed  by  the 
Divine  Manifestations  is  knowledge:  to  what  extent 
is  it  limited  ? 

Answer.— Knowledge  is  of  two  kinds:  one  is  sub- 
jective, and  the  other  objective  knowledge;  that  is  to 
say,  an  intuitive  knowledge  and  a  knowledge  derived 
from  perception. 

The  knowledge  of  things  which  men  universally 
have,  is  gained  by  reflection  or  by  evidence :  that  is  to 
say,  either  by  the  power  of  the  inind  the  conception  of 
an  object  is  formed,  or  from  beholding  an  object  the 
form  is  produced  in  the  mirror  of  the  heart.  The 
circle  of  this  knowledge  is  very  limited,  because  it 
depends  upon  effort  and  attainment. 

But  the  second  sort  of  knowledge,  which  is  the  know- 
ledge of  being,  is  intuitive,  it  is  like  the  cognisance  and 
consciousness  that  man  has  of  himself. 

For  example,  the  mind  and  the  spirit  of  man  are 
cognisant  of  the  conditions  and  states  of  the  members 
and  component  parts  of  the  body,  and  are  aware  of  all 
the  physical  sensations;  in  the  same  way  they  are 
aware  of  their  power,  of  their  feelings,  and  of  their 

180 


THE  MANIFESTATIONS  OF  GOD          181 

spiritual  conditions.  This  is  the  knowledge  of  being 
which  man  realises  and  perceives;  for  the  spirit 
surrounds  the  body,  and  is  aware  of  its  sensations  and 
powers.  This  knowledge  is  not  the  outcome  of  effort 
and  study;  it  is  an  existing  thing,  it  is  an  absolute 
gift. 

Since  the  Sanctified  Realities,  the  universal  Manifes- 
tations of  God,  surround  the  essence  and  qualities  of 
the  creatures,  transcend  and  contain  existing  realities 
and  understand  all  things,  therefore  their  knowledge  is 
divine  knowledge,  and  not  acquired :  that  is  to  say,  it 
is  a  holy  bounty,  it  is  a  divine  revelation. 

We  will  mention  an  example,  expressly  for  the 
purpose  of  comprehending  this  subject.  The  most 
noble  being  on  the  earth  is  man.  He  embraces  the 
animal,  vegetable,  and  mineral  kingdoms:  that  is  to 
say,  these  conditions  are  contained  in  him  to  such  an 
extent  that  he  is  the  possessor  of  these  conditions  and 
states ;  he  is  aware  of  their  mysteries  and  of  the  secrets 
of  their  existence.  This  is  simply  an  example,  and  not 
an  analogy.  Briefly,  the  universal  Manifestations  of 
God  are  aware  of  the  reality  of  the  mysteries  of  beings, 
therefore  they  establish  laws  which  are  suitable  and 
adapted  to  the  state  of  the  world  of  man ;  for  religion 
is  the  essential  connection  which  proceeds  from  the 
realities  of  things.  The  Manifestation,  that  is  the  Holy 
Lawgiver,  unless  he  is  aware  of  the  realities  of  beings, 
will  not  comprehend  the  essential  connection  which 
proceeds  from  the  realities  of  things,  and  he  will 
certainly  not  be  able  to  establish  a  religion  conformable 
to  the  facts  and  suited  to  the  conditions.  The  Prophets 
of  God,  the  universal  Manifestations,  are  like  skilled 


182          SOME  ANSWERED  QUESTIONS 

physicians,  and  the  contingent  world  is  like  the  body 
of  man :  the  divine  laws  are  the  remedy  and  treatment. 
Consequently  the  doctor  must  be  aware  of,  and  know, 
all  the  members  and  parts,  as  well  as  the  constitution 
and  state  of  the  patient,  so  that  he  can  prescribe  a 
medicine  which  will  be  beneficial  against  the  violent 
poison  of  the  disease.  In  reality  the  doctor  deduces 
from  the  disease  itself  the  treatment  which  is  suited  to 
the  patient,  for  he  diagnoses  the  malady,  and  afterwards 
prescribes  the  remedy  for  the  illness.  Until  the  malady 
be  discovered,  how  can  the  remedy  and  treatment  be 
prescribed?  The  doctor  then  must  have  a  thorough 
knowledge  of  the  constitution,  members,  organs,  and 
state  of  the  patient,  and  be  acquainted  with  all  dis- 
eases and  all  remedies,  in  order  to  prescribe  a  fitting 
medicine. 

Religion,  then,  is  the  necessary  connection  which 
emanates  from  the  reality  of  things;  and  as  the 
universal  Manifestations  of  God  are  aware  of  the 
mysteries  of  beings,  therefore  they  understand  this 
essential  connection,  and  by  this  knowledge  establish 
the  Law  of  God. 


XLI 
THE  UNIVERSAL  CYCLES 

Question. — What  is  the  real  explanation  of  the  cycles 
which  occur  in  the  world  of  existence  ? 

Answer. — Each  one  of  the  luminous  bodies  in  this 
limitless  firmament  has  a  cycle  of  revolution  which  is 
of  a  different  duration,  and  every  one  revolves  in  its 
own  orbit,  and  again  begins  a  new  cycle.  So  the  earth, 
every  three  hundred  and  sixty-five  days,  five  hours, 
forty-eight  minutes  and  a  fraction,  completes  a  revolu- 
tion ;  and  then  it  begins  a  new  cycle,  that  is  to  say,  the 
first  cycle  is  again  renewed.  In  the  same  way,  for  the 
whole  universe,  whether  for  the  heavens  or  for  men, 
there  are  cycles  of  great  events,  of  important  facts  and 
occurrences.  When  a  cycle  is  ended,  a  new  cycle 
begins,  and  the  old  one,  on  account  of  the  great  events 
which  take  place,  is  completely  forgotten,  and  not  a 
trace  or  record  of  it  will  remain.  As  you  see,  we  have 
no  records  of  twenty  thousand  years  ago,  although  we 
have  before  proved  by  argument  that  life  on  this  earth 
is  very  ancient.  It  is  not  one  hundred  thousand,  or 
two  hundred  thousand,  or  one  million  or  two  million 
years  old;  it  is  very  ancient,  and  the  ancient  records 
and  traces  are  entirely  obliterated. 

Each  of  the  Divine  Manifestations  has  likewise  a 

183 


184          SOME  ANSWERED  QUESTIONS 

cycle,  and  during  the  cycle  his  laws  and  command- 
ments prevail  and  are  performed.  When  his  cycle  is 
completed  by  the  appearance  of  a  new  Manifestation,  a 
new  cycle  begins.  In  this  way  cycles  begin,  end,  and 
are  renewed,  until  a  universal  cycle  is  completed  in  the 
world,  when  important  events  and  great  occurrences 
will  take  place  which  entirely  efface  every  trace  and 
every  record  of  the  past;  then  a  new  universal  cycle 
begins  in  the  world,  for  this  universe  has  no  beginning. 
We  have  before  stated  proofs  and  evidences  concerning 
this  subject;  there  is  no  need  of  repetition. 

Briefly,  we  say  a  universal  cycle  in  the  world  of 
existence  signifies  a  long  duration  of  time,  and  in- 
numerable and  incalculable  periods  and  epochs.  In 
such  a  cycle  the  Manifestations  appear  with  splendour 
in  the  realm  of  the  visible,  until  a  great  and  universal 
Manifestation  makes  the  world  the  centre  of  his 
radiance.  His  appearance  causes  the  world  to  attain  to 
maturity,  and  the  extension  of  his  cycle  is  very  great. 
Afterwards  other  Manifestations  will  arise  under  his 
shadow,  who  according  to  the  needs  of  the  time  will 
renew  certain  commandments  relating  to  material 
questions  and  affairs,  while  remaining  under  his 
shadow. 

We  are  in  the  cycle  which  began  with  Adam,  and  its 
universal  Manifestation  is  Baha'u'llah. 


XLII 

THE  POWER  AND  INFLUENCE  OF  THE 
DIVINE  MANIFESTATIONS 

Question. — What  is  the  degree  of  the  power  and  the 
perfections  of  the  Thrones  of  Reality,  the  Manifesta- 
tions of  God,  and  what  is  the  limit-,  of  their  influence  ? 

Answer. — Consider  the  world  of  existence,  that  is  to 
say,  the  world  of  material  things.  The  solar  system  is 
dark  and  obscure,  and  in  it  the  sun  is  the  centre  of  light, 
and  all  the  planets  of  the  system  revolve  around  its 
might  and  are  partakers  of  its  bounty.  The  sun  is  the 
cause  of  life  and  illumination,  and  the  means  of  the 
growth  and  development  of  all  the  beings  of  the  solar 
system;  for  without  the  bounty  of  the  sun  no  living 
being  could  exist:  all  would  be  dark  and  destroyed. 
Therefore  it  is  evident  and  clear  that  the  sun  is  the 
centre  of  lights,  and  the  cause  of  the  life  of  the  beings 
of  the  solar  system. 

In  like  manner,  the  Holy  Manifestations  of  God  are 
the  centres  of  the  light  of  Reality,  of  the  source  of 
Mysteries,  and  of  the  bounties  of  Love.  They  are 
resplendent  in  the  world  of  hearts  and  thoughts,  and 
shower  eternal  graces  upon  the  world  of  spirits ;  they 
give  spiritual  life,  and  are  shining  with  the  light  of 
realities  and  meanings.  The  enlightenment  of  the 

186 


186          SOME  ANSWERED  QUESTIONS 

world  of  thought  comes  from  these  centres  of  light 
and  sources  of  mysteries.  Without  the  bounty  of  the 
splendour,  and  the  instructions  of  these  Holy  Beings, 
the  world  of  souls  and  thoughts  would  be  opaque 
darkness.  Without  the  irrefutable  teachings  of  those 
Sources  of  mysteries,  the  human  world  would  become 
the  pasture  of  animal  appetites  and  qualities,  the  exist- 
ence of  everything  would  be  unreal,  and  there  would  be 
no  true  life.  That  is  why  it  is  said  in  the  Gospel :  '  In 
the  beginning  was  the  Word ' ;  meaning  that  it  became 
the  cause  of  all  life. 

Now  consider  the  influence  of  the  sun  upon  the 
earthly  beings :  what  signs  and  results  become  evident 
and  clear  from  its  nearness  and  remoteness,  from  its 
rising  or  its  setting.  At  one  time  it  is  autumn,  at 
another  time  spring ;  or  again  it  is  summer  or  winter. 
When  the  sun  passes  the  line  of  the  Equator,  the 
life-giving  spring  will  become  manifest  in  splendour, 
and  when  it  is  in  the  summer  solstice  the  fruits  will 
attain  to  the  acme  of  perfection,  grains  and  plants  will 
yield  their  produce,  and  earthly  beings  will  attain  their 
most  complete  development  and  growth. 

In  like  manner  when  the  Holy  Manifestation  of  God, 
who  is  the  sun  of  the  world  of  his  creation,  shines 
upon  the  worlds  of  spirits,  of  thoughts,  and  of  hearts, 
then  the  spiritual  spring  and  new  life  appear,  the  power 
of  the  wonderful  springtime  becomes  visible,  and  mar- 
vellous benefits  are  apparent.  As  you  have  observed, 
at  the  time  of  the  appearance  of  each  Manifestation  of 
God,  extraordinary  progress  has  occurred  in  the  world 
of  minds,  thoughts,  and  spirits.  For  example,  in  this 
divine  age  see  what  development  has  been  attained  in 


THE  MANIFESTATIONS  OF  GOD         187 

the  world  of  minds  and  thoughts,  and  it  is  now  only 
the  beginning  of  its  dawn.  Before  long  you  will  see 
that  new  bounties  and  divine  teachings  will  illuminate 
this  dark  world,  and  will  transform  these  sad  regions 
into  the  paradise  of  Eden. 

If  we  were  to  explain  the  signs  and  bounties  of  each 
of  the  Holy  Manifestations,  it  would  take  too  long. 
Think  and  reflect  upon  it  yourself,  and  then  you  will 
attain  to  the  truth  of  this  subject. 


XLIII 
THE  TWO  CLASSES  OF  PROPHETS 

Question. — How  many  kinds  of  Prophets  are  there  ? 

Answer. — Universally,  the  Prophets  are  of  two  kinds. 
One  are  the  independent  Prophets  who  are  followed; 
the  other  kind  are  not  independent,  and  are  themselves 
followers. 

The  independent  Prophets  are  the  lawgivers  and  the 
founders  of  a  new  cycle.  Through  their  appearance 
the  world  puts  on  a  new  garment,  the  foundations  of 
religion  are  established,  and  a  new  book  is  revealed. 
Without  an  intermediary  they  receive  bounty  from  the 
Reality  of  the  Divinity,  and  their  illumination  is  an 
essential  illumination.  They  are  like  the  sun  which 
is  luminous  in  itself :  the  light  is  its  essential  necessity ; 
it  does  not  receive  light  from  any  other  star.  These 
Dawning- places  of  the  morn  of  Unity  are  the  sources 
of  Bounty,  and  the  mirrors  of  the  Essence  of  Reality. 

The  other  Prophets  are  followers  and  promoters,  for 
they  are  branches  and  not  independent;  they  receive 
the  Bounty  of  the  independent  Prophets,  and  they 
profit  by  the  light  of  the  Guidance  of  the  universal 
Prophets.  They  are  like  the  moon,  which  is  not 
luminous  and  radiant  in  itself,  but  receives  its  light 
from  the  sun. 

188 


THE  MANIFESTATIONS  OF  GOD         189 

The  Manifestations  of  universal  Prophetliood  who 
appeared  independently  are,  for  example,  Abraham, 
Moses,  Christ,  Muhammad,  the  Bab,  and  Baha'u'llah. 
But  the  others  who  are  followers  and  promoters  are 
like  Solomon,  David,  Isaiah,  Jeremiah,  and  Ezekiel. 
For  the  independent  Prophets  are  founders;  they 
establish  a  new  religion  and  make  new  creatures  of 
men;  they  change  the  general  morals,  promote  new 
customs  and  rules,  renew  the  cycle  and  the  Law.  Their 
appearance  is  like  the  season  of  spring,  which  arrays 
all  earthly  beings  in  a  new  garment,  and  gives  them  a 
new  life. 

With  regard  to  the  second  sort  of  Prophets  who  are 
followers,  these  also  promote  the  Law  of  God,  make 
known  the  Religion  of  God,  and  proclaim  His  word. 
Of  themselves  they  have  no  power  and  might,  except 
what  they  receive  from  the  independent  Prophets. 

Question. — To  which  category  do  Buddha  and 
Confucius  belong  ? 

Answer. — Buddha  also  established  a  new  religion,  and 
Confucius  renewed  morals  and  ancient  virtues,  but  their 
institutions  have  been  entirely  destroyed.  The  beliefs 
and  rites  of  the  Buddhists  and  Confucianists  have 
not  continued  hi  accordance  with  their  fundamental 
teachings.  The  founder  of  Buddhism  was  a  wonderful 
soul.  He  established  the  Oneness  of  God,  but  later 
the  original  principles  of  his  doctrines  gradually  dis- 
appeared, and  ignorant  customs  and  ceremonials  arose 
and  increased,  until  they  finally  ended  hi  the  worship 
of  statues  and  images. 

Now,  consider:  Christ  frequently  repeated  that  the  ten 
commandments  in  the  Pentateuch  were  to  be  followed, 


190          SOME  ANSWERED  QUESTIONS 

and  he  insisted  that  they  should  be  maintained. 
Among  the  ten  commandments  is  one  which  says :  '  Do 
not  worship  any  picture  or  image.'  At  present  in  some 
of  the  Christian  churches  many  pictures  and  images 
exist.  It  is  therefore  clear  and  evident  that  the 
Religion  of  God  does  not  maintain  its  original  principles 
among  the  people,  but  that  it  has  gradually  changed 
and  altered  until  it  has  been  entirely  destroyed  and 
annihilated.  Because  of  this  the  manifestation  is 
renewed,  and  a  new  religion  established.  But  if 
religions  did  not  change  and  alter,  there  would  be  no 
need  of  renewal. 

In  the  beginning  the  tree  was  in  all  its  beauty,  and 
full  of  blossoms  and  fruits,  but  at  last  it  became  old 
and  entirely  fruitless,  and  it  withered  and  decayed. 
This  is  why  the  True  Gardener  plants  again  an  in- 
comparable young  tree  of  the  same  kind  and  species, 
which  grows  and  develops  day  by  day,  and  spreads  a 
wide  shadow  in  the  divine  garden,  and  yields  admirable 
fruit.  So  it  is  with  religions ;  through  the  passing  of 
time  they  change  from  their  original  foundation,  the 
truth  of  the  Religion  of  God  entirely  departs,  and  the 
spirit  of  it  does  not  stay;  heresies  appear,  and  it 
becomes  a  body  without  a  soul.  That  is  why  it  is 
renewed. 

The  meaning  is  that  the  Buddhists  and  Confucianists 
now  worship  images  and  statues.  They  are  entirely 
heedless  of  the  Oneness  of  God,  and  believe  in 
imaginary  gods  like  the  ancient  Greeks.  But  in  the 
beginning  it  was  not  so ;  there  were  different  principles 
and  other  ordinances. 

Again,  consider  how  much  the  principles  of   the 


THE  MANIFESTATIONS  OF  GOD         191 

religion  of  Christ  have  been  forgotten,  and  how  many 
heresies  have  appeared.  For  example,  Christ  forbade 
revenge  and  transgression ;  furthermore,  he  commanded 
benevolence  and  mercy  in  return  for  injury  and  evil. 
Now  reflect :  among  the  Christian  nations  themselves 
how  many  sanguinary  wars  have  taken  place,  and  how 
much  oppression,  cruelty,  rapacity,  and  bloodthirstiness 
have  occurred!  Many  of  these  wars  were  carried  on 
by  command  of  the  Popes.  It  is  then  clear  and  evident 
that  in  the  passage  of  time  religions  become  entirely 
changed  and  altered.  Therefore  they  are  renewed. 


XLIV 

EXPLANATION  OF  THE  REBUKES  ADDRESSED 
BY  GOD  TO  THE  PROPHETS 

Question.  —  In  the  Holy  Books  there  are  some 
addresses  of  reproach  and  rebuke  directed  to  the 
Prophets.  Who  is  addressed,  and  for  whom  is  the 
rebuke  ? 

Answer. — All  the  divine  discourses  containing  re- 
proof, though  apparently  addressed  to  the  Prophets,  in 
reality  are  directed  to  the  people,  through  a  wisdom 
which  is  absolute  mercy,  in  order  that  the  people  may 
not  be  discouraged  and  disheartened.  They  therefore 
appear  to  be  addressed  to  the  Prophets;  but  though 
outwardly  for  the  Prophets,  they  are  in  truth  for  the 
people  and  not  for  the  Prophets. 

Moreover,  the  powerful  and  independent  king  repre- 
sents his  country :  that  which  he  says  is  the  word  of 
all,  and  every  agreement  that  he  makes,  is  the  agree- 
ment of  all,  for  the  wishes  and  desires  of  all  his  subjects 
are  included  in  his  wishes  and  desires.  In  the  same 
way,  every  Prophet  is  the  expression  of  the  whole  of 
the  people.  So  the  promise  and  speech  of  God 
addressed  to  him  is  addressed  to  all.  Generally  the 
speech  of  reproach  and  rebuke  is  rather  too  severe  for 
the  people,  and  would  be  heart-breaking  to  them.  So 


192 


THE  MANIFESTATIONS  OF  GOD         193 

the  Perfect  Wisdom  makes  use  of  this  form  of  address, 
as  is  clearly  shown  in  the  Bible  itself,  as,  for  example, 
when  the  children  of  Israel  rebelled  and  said  to  Moses : 
'We  cannot  fight  with  the  Amalekites,  for  they  are 
powerful,  mighty,  and  courageous.'  God  then  rebuked 
Moses  and  Aaron,  though  Moses  was  in  complete 
obedience  and  not  in  rebellion.  Surely  such  a  great 
man,  who  is  the  mediator  of  the  Divine  Bounty  and 
the  deliverer  of  the  Law,  must  necessarily  obey  the 
commands  of  God.  These  Holy  Souls  are  like  the 
leaves  of  a  tree,  which  are  put  in  motion  by  the 
blowing  of  the  wind,  and  not  by  their  own  desire ;  for 
they  are  attracted  by  the  breeze  of  the  love  of  God, 
and  their  will  is  absolutely  submissive.  Their  word  is 
the  word  of  God,  their  commandment  is  the  command- 
ment of  God,  their  prohibition  is  the  prohibition  of 
God.  They  are  like  the  glass  globe  which  receives  light 
from  the  lamp.  Although  the  light  appears  to  emanate 
from  the  glass,  in  reality  it  is  shining  from  the  lamp : 
in  the  same  way  for  the  Prophets  of  God,  the  centres  of 
manifestation,  their  movement  and  repose  come  from 
divine  inspiration,  not  from  human  passions.  If  it 
were  not  so,  how  could  the  Prophet  be  worthy  of  trust, 
and  how  could  he  be  the  Messenger  of  God,  delivering 
the  commands  and  the  prohibitions  of  God  ?  All  the 
defects  that  are  mentioned  in  the  Holy  Books  with 
reference  to  the  Manifestations,  refer  to  questions  of 
this  kind. 

Praise  be  to  God  that  you  have  come  here,  and  have 
met  the  servants  of  God !  Have  you  perceived  in  them 
anything  except  the  fragrance  of  the  pleasure  of  God  ? 
Indeed,  no.  You  have  seen  with  your  own  eyes  that 

N 


194          SOME  ANSWERED  QUESTIONS 

day  and  night  they  endeavour  and  strive,  and  that 
they  have  no  aim  except  the  exaltation  of  the  word  of 
God,  the  education  of  men,  the  improvement  of  the 
masses,  spiritual  progress,  the  promulgation  of  uni- 
versal peace,  goodwill  to  all  mankind,  and  kindness 
towards  all  nations.  Sacrificing  themselves  for  the 
good  of  humanity,  they  are  detached  from  material 
advantages,  and  labour  to  give  virtues  to  mankind. 

But  let  us  return  to  our  subject.  For  example,  in 
the  Old  Testament  it  is  said  in  the  Book  of  Isaiah, 
chapter  48,  verse  12 :  '  Hearken  unto  Me,  O  Jacob  and 
Israel,  My  called,  I  am  He;  I  am  the  first,  I  also  am 
the  last.'  It  is  evident  that  it  does  not  mean  Jacob 
who  was  Israel,  but  the  people  of  Israel.  Also  in  the 
Book  of  Isaiah,  chapter  43,  verse  1,  it  is  said :  '  But  now 
thus  saith  the  Lord  that  created  thee,  0  Jacob,  and  He 
that  formed  thee,  0  Israel,  Fear  not:  for  I  have  re- 
deemed thee,  I  have  called  thee  by  thy  name;  thou 
art  Mine.' 

Furthermore,  in  Numbers,  chapter  20,  verse  23 :  'And 
the  Lord  spake  unto  Moses  and  Aaron  in  Mount  Hor, 
by  the  coast  of  the  land  of  Edom,  saying,  Aaron  shall 
be  gathered  unto  his  people :  for  he  shall  not  enter  into 
the  land  which  I  have  given  unto  the  children  of  Israel, 
because  ye  rebelled  against  My  word  at  the  water  of 
Meribah';  and  in  verse  13:  'This  is  the  water  of 
Meribah;  because  the  children  of  Israel  strove  with 
the  Lord,  and  He  was  sanctified  in  them.' 

Observe :  the  people  of  Israel  rebelled,  but  apparently 
the  reproach  was  for  Moses  and  Aaron.  As  it  is  said  in 
the  Book  of  Deuteronomy,  chapter  3,  verse  26  :  '  But  the 
Lord  was  wroth  with  me  for  your  sakes,  and  would  not 


THE  MANIFESTATIONS  OF  GOD         195 

hear  me:  and  the  Lord  said  unto  me,  Let  it  suffice 
thee,  speak  no  more  unto  Me  of  this  matter.' 

Now  this  discourse  and  reproach  really  refer  to  the 
children  of  Israel,  who,  for  having  rebelled  against  the 
command  of  God,  were  held  captive  a  long  time  in 
the  arid  desert,  on  the  other  side  of  Jordan,  until  the 
time  of  Joshua — upon  him  be  salutations.  This  address 
and  reproach  appeared  to  be  for  Moses  and  Aaron,  but 
in  reality  they  were  for  the  people  of  Israel. 

In  the  same  way  in  the  Quran  it  is  said  to  Muham- 
mad :  '  We  have  granted  thee  a  manifest  victory,  so 
that  God  may  forgive  thee  thy  preceding  and  sub- 
sequent sin.'1  This  address,  although  apparently 
directed  to  Muhammad,  was  in  reality  for  all  the 
people.  This  mode  of  address,  as  before  said,  was  used 
by  the  perfect  wisdom  of  God,  so  that  the  hearts  of 
the  people  might  not  be  troubled,  anxious,  and 
tormented. 

How  often  the  Prophets  of  God  and  His  universal 
Manifestations  in  their  prayers  confess  their  sins  and 
faults !  This  is  only  to  teach  other  men,  to  encourage 
and  incite  them  to  humility  and  meekness,  and  to 
induce  them  to  confess  their  sins  and  faults.  For 
these  Holy  Souls  are  pure  from  every  sin,  and  sancti- 
fied from  faults.  In  the  Gospel  it  is  said  that  a  man 
came  to  Christ  and  called  him  '  Good  Master.'  Christ 
answered :  '  Why  callest  thou  me  good  ?  there  is  none 
good  but  one,  that  is  God.'  This  did  not  mean — God 
forbid ! — that  Christ  was  a  sinner ;  but  the  intention 
was  to  teach  submission,  humility,  meekness,  and 
modesty  to  the  man  to  whom  he  spoke.  These  Holy 

1  Quran,  Sura  48. 


196          SOME  ANSWERED  QUESTIONS 

Beings  are  lights,  and  light  does  not  unite  itself  with 
darkness.  They  are  life,  and  life  and  death  are  not 
confounded ;  they  are  for  guidance,  and  guidance  and 
error  cannot  be  together;  they  are  the  essence  of 
obedience,  and  obedience  cannot  exist  with  rebellion. 

To  conclude,  the  addresses  in  the  form  of  reproach 
which  are  in  the  Holy  Books,  though  apparently 
directed  to  the  Prophets,  that  is  to  say  to  the  Manifes- 
tations of  God,  in  reality  are  intended  for  the  people. 
This  will  become  evident  and  clear  to  you  when  you 
have  diligently  examined  the  Holy  Books. 

Salutations  be  upon  you. 


XLV 

EXPLANATION  OF  THE  VERSE  OF  THE 
KITABU'L-AQDAS,  'THERE  IS  NO  ASSO- 
CIATE FOR  THE  DAWNING  -  PLACE  OF 
COMMAND  IN  THE  SUPREME  SINLESS- 
NESS' 

IT  is  said  in  the  holy  verse :  '  There  is  no  associate  for 
the  Dawning  -  place  of  Command1  in  the  Supreme 
Sinlessness.  In  truth  he  is  the  Manifestor  of  "  He 
does  what  He  wishes"  in  the  kingdom  of  creation. 
Verily  God  has  reserved  this  station  for  Himself,  and 
has  not  left  to  any  one  a  share  of  this  inviolable 
condition.' 2 

Know  that  sinlessness  is  of  two  kinds:  essential  sin- 
lessness  and  acquired  sinlessness.  In  like  manner 
there  is  essential  knowledge  and  acquired  knowledge ; 
and  so  it  is  with  other  names  and  attributes. 
Essential  sinlessness  is  peculiar  to  the  universal  Mani- 
festation, for  it  is  his  essential  requirement,  and  an 
essential  requirement  cannot  be  separated  from  the 
thing  itself.  The  rays  are  the  essential  necessity  of  the 
sun,  and  are  inseparable  from  it.  Knowledge  is  an 
essential  necessity  of  God,  and  is  inseparable  from  Him. 

1  The  Manifestation  of  God. 

a  KUabu'l-Aqdaa:  i.e.  The  Most  Holy  Book.  The  principal  work 
of  Baha  u'llah,  which  contains  the  greater  part  of  the  commandments. 
It  is  the  basis  of  the  principles  of  Bahaism. 

197 


198          SOME  ANSWERED  QUESTIONS 

Power  is  an  essential  necessity  of  God,  and  is  insepar- 
able from  Him.  If  it  could  be  separated  from  Him, 
He  would  not  be  God.  If  the  rays  could  be  separated 
from  the  sun,  it  would  not  be  the  sun.  Therefore  if 
one  imagines  separation  of  the  Supreme  Sinlessness 
from  the  universal  Manifestation,  he  would  not  be  the 
universal  Manifestation,  and  he  would  lack  the  essen- 
tial perfections. 

But  acquired  sinlessness  is  not  a  natural  necessity ; 
on  the  contrary,  it  is  a  ray  of  the  bounty  of  Sinlessness 
which  shines  from  the  Sun  of  Reality  upon  hearts,  and 
grants  a  share  and  portion  of  itself  to  souls.  Although 
these  souls  have  not  essential  sinlessness,  still  they  are 
under  the  protection  of  God:  that  is  to  say,  God  pre- 
serves them  from  sin.  Thus  many  of  the  holy  beings 
who  were  not  dawning-points  of  the  Supreme  Sinless- 
ness,  were  yet  kept  and  preserved  from  sin  under  the 
shadow  of  the  protection  and  guardianship  of  God ;  for 
they  were  the  mediators  of  grace  between  God  and 
men.  If  God  did  not  protect  them  from  error,  their 
error  would  cause  believing  souls  to  fall  into  error,  and 
thus  the  foundation  of  the  Religion  of  God  would  be 
overturned,  which  would  not  be  fitting  nor  worthy  of 
God. 

To  epitomise :  essential  sinlessness  belongs  especially 
to  the  universal  Manifestations,  and  the  acquired  sin- 
lessness is  granted  to  every  holy  soul.  For  instance, 
the  General  House  of  Justice,1  if  it  be  established  under 
the  necessary  conditions — with  members  elected  from 

1  Baitu'l-'Adl,  i.e.  the  House  of  Justice,  is  an  institution  designed 
by  Baha'ullah  for  the  administration  of  the  future  city.  The  General 
House  of  Justice  will  determine  the  laws  of  the  nation,  and  the 
International  House  of  Justice  will  act  as  a  tribunal  of  arbitration. 


THE  MANIFESTATIONS  OF  GOD         199 

all  the  people — that  House  of  Justice  will  be  under  the 
protection  and  the  guardianship  of  God.  If  that  House 
of  Justice  shall  decide  unanimously,  or  by  a  majority, 
upon  any  question  not  mentioned  in  the  Book,1  that 
decision  and  command  will  be  guarded  from  mistake. 
Now  the  members  of  the  House  of  Justice  have  not, 
individually,  essential  sinlessness ;  but  the  body  of  the 
House  of  Justice  is  under  the  protection  of  God :  this 
is  called  conferred  infallibility. 

Briefly,  it  is  said  that  the '  Rising-place  of  Command ' 
is  the  manifestation  of  these  words, '  He  does  what  He 
wishes ' ;  this  condition  is  peculiar  to  that  Holy  Being, 
and  others  have  no  share  of  this  essential  perfection. 
That  is  to  say,  that  as  the  universal  Manifestations 
certainly  possess  essential  sinlessness,  therefore  what- 
ever emanates  from  them  is  identical  with  the  truth, 
and  comfonnable  to  the  reality.  They  are  not  under 
the  shadow  of  the  former  laws.  Whatever  they  say  is 
the  word  of  God,  and  whatever  they  perform  is  an 
upright  action.  No  believer  has  any  right  to  criticise ; 
his  condition  must  be  one  of  absolute  submission,  for 
the  Manifestation  arises  with  perfect  wisdom. 

So  that  whatever  the  universal  Manifestation  says 
and  does  is  absolute  wisdom,  and  is  in  accordance  with 
the  reality.  If  some  people  do  not  understand  the  hidden 
secret  of  one  of  his  commands  and  actions,  they  ought 
not  to  oppose  it,  for  the  universal  Manifestation  does 
what  he  wishes.  How  often  it  has  occurred,  when 
an  act  has  been  performed  by  a  wise,  perfect,  intelli- 
gent man,  that  others  incapable  of  comprehending  its 
wisdom  have  objected  to  it,  and  been  amazed  that  this 

1  Kitabu'l-Aqdas. 


200          SOME  ANSWERED  QUESTIONS 

wise  man  could  say  or  do  such  a  thing.  This  opposition 
comes  from  their  ignorance,  and  the  wisdom  of  the 
sage  is  pure  and  exempt  from  sin.  In  the  same  way, 
the  skilled  doctor  in  treating  the  patient '  does  what  he 
wishes,'  and  the  patient  has  no  right  to  object ;  what- 
ever the  doctor  says  and  does  is  right;  all  ought  to 
consider  him  the  manifestation  of  these  words, '  He  does 
what  he  wishes,  and  commands  whatever  he  desires.' 
It  is  certain  that  the  doctor  will  use  some  medicine 
contrary  to  the  ideas  of  other  people ;  now  opposition 
is  not  permitted  to  those  who  have  not  the  advantage 
of  science  and  the  medical  art.  No,  in  the  name  of 
God !  on  the  contrary,  all  ought  to  be  submissive  and 
to  perform  whatever  the  skilled  doctor  says.  There- 
fore the  clever  doctor  '  does  what  he  wishes/  and  the 
patients  have  no  share  in  this  right.  The  skill  of  the 
doctor  must  be  first  ascertained ;  but  when  the  skill  of 
the  doctor  is  once  established, '  he  does  what  he  wishes.' 

So  also,  when  the  head  of  the  army  is  unrivalled  in 
the  art  of  war,  in  what  he  says  and  commands  *  he  does 
what  he  wishes.'  When  the  captain  of  a  ship  is  pro- 
ficient in  the  art  of  navigation,  in  whatever  he  says  and 
commands, '  he  does  what  he  wishes ' ;  and  as  the  real 
educator  is  the  Perfect  Man,  in  whatever  he  says  and 
commands, '  he  does  what  he  wishes.' 

In  short,  the  meaning  of  c  He  does  what  He  wishes ' 
is  that  if  the  Manifestation  says  something,  or  gives  a 
command,  or  performs  an  action,  and  believers  do  not 
understand  its  wisdom,  they  still  ought  not  to  oppose 
it  by  a  single  thought,  seeking  to  know  why  he  spoke 
so,  or  why  he  did  such  a  thing.  The  other  souls  who 
are  under  the  shadow  of  the  universal  Manifestations, 


THE  MANIFESTATIONS  OF  GOD         201 

are  submissive  to  the  commandments  of  the  Law  of  God, 
and  are  not  to  deviate  as  much  as  a  hairsbreadth  from 
it ;  they  must  conform  their  acts  and  words  to  the  Law 
of  God.  If  they  do  deviate  from  it,  they  will  be  held 
responsible  and  reproved  in  the  presence  of  God.  It  is 
certain  that  they  have  no  share  in  the  permission  *  He 
does  what  He  wishes/  for  this  condition  is  peculiar  to 
the  universal  Manifestations. 

So  Christ — may  my  spirit  be  sacrificed  to  him ! — was 
the  manifestation  of  these  words,  'He  does  what  He 
wishes/  but  the  disciples  were  not  partakers  of  this 
condition ;  for  as  they  were  under  the  shadow  of  Christ, 
they  could  not  deviate  from  his  command  and  will. 


PART  IV 

ON  THE  ORIGIN,  POWERS,  AND 
CONDITIONS  OF  MAN 


XLVI 
MODIFICATION  OF  SPECIES 

WE  have  now  come  to  the  question  of  the  modification 
of  species  and  of  organic  development :  that  is  to  say, 
to  the  point  of  inquiring  whether  man's  descent  is 
from  the  animal. 

This  theory  has  found  credence  in  the  minds  of  some 
European  philosophers,  and  it  is  now  very  difficult  to 
make  its  falseness  understood,  but  in  the  future  it  will 
become  evident  and  clear,  and  the  European  philoso- 
phers will  themselves  realise  its  untruth.  For  verily  it 
is  an  evident  error.  When  man  looks  at  the  beings 
with  a  penetrating  regard,  and  attentively  examines 
the  condition  of  existences,  and  when  he  sees  the  state, 
the  organisation,  and  the  perfection  of  the  world,  he 
will  be  convinced  that  in  the  possible  world  there  is 
nothing  more  wonderful  than  that  which  already  exists. 
For  all  existing  beings,  terrestrial  and  celestial,  as  well 
as  this  limitless  space  and  all  that  is  in  it,  have  been 
created  and  organised,  composed,  arranged,  and  per- 
fected as  they  ought  to  be ;  the  universe  has  no  imper- 
fection ;  so  that  if  all  beings  became  pure  intelligence  and 
reflected  for  ever  and  ever,  it  is  impossible  that  they 
could  imagine  anything  better  than  that  which  exists. 

If,  however,  the  creation  in  the  past  had  not  been 


206          SOME  ANSWERED  QUESTIONS 

adorned  with  utmost  perfection,  then  existence  would 
have  been  imperfect  and  meaningless,  and  in  this  case 
creation  would  have  been  incomplete.  This  question 
needs  to  be  considered  with  the  greatest  attention  and 
thought.  For  example,  imagine  that  the  world  of 
possibility — that  is,  the  world  of  existence — resembles 
in  a  general  way  the  body  of  man.  If  this  composition, 
organisation,  perfection,  beauty,  and  completeness  which 
now  exist  in  the  human  body  were  different,  it  would 
be  absolute  imperfection.  Now,  if  we  imagine  a  time 
when  man  belonged  to  the  animal  world,  or  when  he 
was  merely  an  animal,  we  shall  find  that  existence 
would  have  been  imperfect ;  that  is  to  say,  there  would 
have  been  no  man,  and  this  chief  member,  which  in  the 
body  of  the  world  is  like  the  brain  and  mind  in  man, 
would  have  been  missing.  The  world  would  then  have 
been  quite  imperfect.  It  is  thus  proved  that  if  there 
had  been  a  time  when  man  was  in  the  animal  kingdom, 
the  perfection  of  existence  would  have  been  destroyed ; 
for  man  is  the  greatest  member  of  this  world,  and  if 
the  body  was  without  this  chief  member,  surely  it 
would  be  imperfect.  We  consider  man  as  the  greatest 
member  because,  among  the  creatures,  he  is  the  sum 
of  all  existing  perfections.  When  we  speak  of  man,  we 
mean  the  perfect  one,  the  foremost  individual  in  the 
world,  who  is  the  sum  of  spiritual  and  apparent  per- 
fections, and  who  is  like  the  sun  among  the  beings. 
Then  imagine  that  at  one  time  the  sun  did  not  exist, 
but  that  it  was  a  planet — surely  at  such  a  time  the 
relations  of  existence  would  be  disordered.  How  can 
such  a  thing  be  imagined  ?  To  a  man  who  examines 
the  world  of  existence,  what  we  have  said  is  sufficient. 


POWERS  AND  CONDITIONS  OF  MAN    207 

There  is  another  more  subtle  proof:  all  these  endless 
beings  which  inhabit  the  world,  whether  man,  animal, 
vegetable,  mineral — whatever  they  may  be — are  surely, 
each  one  of  them,  composed  of  elements.  There  is  no 
doubt  that  this  perfection  which  is  in  all  beings,  is 
caused  by  the  creation  of  God  from  the  composing 
elements,  by  their  appropriate  mingling  and  propor- 
tionate quantities,  the  mode  of  their  composition,  and 
the  influence  of  other  beings.  For  all  beings  are  con- 
nected together  like  a  chain,  and  reciprocal  help,  assist- 
ance, and  influence  belonging  to  the  properties  of 
things,  are  the  causes  of  the  existence,  development, 
and  growth  of  created  beings.  It  is  confirmed  through 
evidences  and  proofs  that  every  being  universaDy  acts 
upon  other  beings,  either  absolutely  or  through  associa- 
tion. Finally,  the  perfection  of  each  individual  being, 
that  is  to  say  the  perfection  which  you  now  see  in 
man  or  apart  from  him,  with  regard  to  their  atoms, 
members,  or  powers,  is  due  to  the  composition  of  the 
elements,  to  their  measure,  to  their  balance,  to  the 
mode  of  their  combination,  and  to  mutual  influence. 
When  all  these  are  gathered  together,  then  man  exists. 

As  the  perfection  of  man  is  entirely  due  to  the  com- 
position of  the  atoms  of  the  elements,  to  their  measure, 
to  the  method  of  their  combination,  and  to  the  mutual 
influence  and  action  of  the  different  beings — then,  since 
man  was  produced  ten  or  a  hundred  thousand  years 
ago  from  these  earthly  elements  with  the  same  measure 
and  balance,  the  same  method  of  combination  and 
mingling,  and  the  same  influence  of  the  other  beings, 
exactly  the  same  man  existed  then  as  now.  This  is 
evident  and  not  worth  debating.  A  thousand  million 


208          SOME  ANSWERED  QUESTIONS 

years  hence,  if  these  elements  of  man  are  gathered 
together  and  arranged  in  this  special  proportion,  and 
if  the  elements  are  combined  according  to  the  same 
method,  and  if  they  are  affected  by  the  same  influence 
of  other  beings,  exactly  the  same  man  will  exist.  For 
example,  if  after  a  hundred  thousand  years  there  is  oil, 
fire,  a  wick,  a  lamp,  and  the  lighter  of  the  lamp — 
briefly,  if  there  are  all  the  necessaries  which  now  exist, 
exactly  the  same  lamp  will  be  obtained. 

These  are  conclusive  and  evident  facts.  But  the 
arguments  which  these  European  philosophers  have 
used  raise  doubtful  proofs  and  are  not  conclusive. 


XLVII 
THE  UNIVERSE  IS  WITHOUT  BEGINNING 

THE   ORIGIN   OF   MAN 

KNOW  that  it  is  one  of  the  most  abstruse  spiritual 
truths  that  the  world  of  existence,  that  is  to  say  this 
endless  universe,  has  no  beginning. 

We  have  already  explained  that  the  names  and 
attributes  of  the  Divinity  themselves  require  the 
existence  of  beings.  Although  this  subject  has 
been  explained  in  detail,  we  will  speak  of  it  again 
briefly.  Know  that  an  educator  without  pupils  cannot 
be  imagined,  a  monarch  without  subjects  could  not 
exist,  a  master  without  scholars  cannot  be  appointed, 
a  creator  without  a  creature  is  impossible,  a  provider 
without  those  provided  for  cannot  be  conceived;  for 
all  the  divine  names  and  attributes  demand  the  exist- 
ence of  beings.  If  we  could  imagine  a  time  when  no 
beings  existed,  this  imagination  would  be  the  denial  of 
the  Divinity  of  God.  Moreover,  absolute  non-existence 
cannot  become  existence.  If  the  beings  were  absolutely 
non-existent,  existence  would  not  have  come  into  being. 
Therefore,  as  the  Essence  of  Unity,  that  is  the  existence 
of  God,  is  everlasting  and  eternal — that  is  to  say,  it 
has  neither  beginning  nor  end — it  is  certain  that  this 
world  of  existence,  this  endless  universe,  has  neither 

o 


210          SOME  ANSWERED  QUESTIONS 

beginning  nor  end.  Yes,  it  may  be  that  one  of  the 
parts  of  the  universe,  one  of  the  globes,  for  example, 
may  come  into  existence,  or  may  be  disintegrated,  but 
the  other  endless  globes  are  still  existing ;  the  universe 
would  not  be  disordered  nor  destroyed;  on  the  con- 
trary, existence  is  eternal  and  perpetual.  As  each 
globe  has  a  beginning,  necessarily  it  has  an  end, 
because  every  composition,  collective  or  particular, 
must  of  necessity  be  decomposed ;  the  only  difference 
is  that  some  are  quickly  decomposed,  and  others  more 
slowly,  but  it  is  impossible  that  a  composed  thing 
should  not  eventually  be  decomposed. 

It  is  necessary,  therefore,  that  we  should  know  what 
each  of  the  important  existences  was  in  the  beginning 
— for  there  is  no  doubt  that  in  the  beginning  the 
origin  was  one :  the  origin  of  all  numbers  is  one  and 
not  two.  Then  it  is  evident  that  in  the  beginning 
matter  was  one,  and  that  one  matter  appeared  in 
different  aspects  in  each  element ;  thus  various  forms 
were  produced,  and  these  various  aspects  as  they  were 
produced  became  permanent,  and  each  element  was 
specialised.  But  this  permanence  was  not  definite, 
and  did  not  attain  realisation  and  perfect  existence 
until  after  a  very  long  time.  Then  these  elements 
became  composed,  and  organised  and  combined  in 
infinite  forms;  or  rather  from  the  composition  and 
combination  of  these  elements  innumerable  beings 
appeared. 

This  composition  and  arrangement  through  the 
wisdom  of  God  and  His  pre-existent  might,  were 
produced  from  one  natural  organisation,  which  was 
composed  and  combined  with  the  greatest  strength, 


POWERS  AND  CONDITIONS  OF  MAN    211 

conformably  to  wisdom,  and  according  to  a  universal 
law.  From  this  it  is  evident  that  it  is  the  creation  of 
God,  and  is  not  a  fortuitous  composition  and  arrange- 
ment. This  is  why  from  every  natural  composition  a 
being  can  come  into  existence,  but  from  an  accidental 
composition  no  being  can  come  into  existence.  For 
example,  if  a  man  of  his  own  mind  and  intelligence 
collects  some  elements  and  combines  them,  a  living 
being  will  not  be  brought  into  existence,  since  the 
system  is  unnatural.  This  is  the  answer  to  the  implied 
question,  that,  since  beings  are  made  by  the  com- 
position and  the  combination  of  elements,  why  is 
it  not  possible  for  us  to  gather  elements  and  mingle 
them  together,  and  so  create  a  living  being.  This  is 
a  false  supposition,  for  the  origin  of  this  composition 
is  from  God ;  it  is  God  who  makes  the  combination, 
and  as  it  is  done  according  to  the  natural  system,  from 
each  composition  one  being  is  produced,  and  an 
existence  is  realised.  A  composition  made  by  man 
produces  nothing,  because  man  cannot  create. 

Briefly,  we  have  said  that  from  the  composition  and 
combination  of  elements,  from  their  decomposition, 
from  their  measure,  and  from  the  effect  of  other  beings 
upon  them,  resulted  forms,  endless  realities,  and  in- 
numerable beings.  But  it  is  clear  that  this  terrestrial 
globe  in  its  present  form  did  not  come  into  existence 
all  at  once ;  but  that  this  universal  existence  gradually 
passed  through  different  phases  until  it  became  adorned 
with  its  present  perfection.  Universal  beings  resemble 
and  can  be  compared  to  particular  beings,  for  both  are 
subjected  to  one  natural  system,  one  universal  law  and 
divine  organisation.  So  you  will  find  the  smallest 


212          SOME  ANSWERED  QUESTIONS 

atoms  in  the  universal  system  are  similar  to  the 
greatest  beings  of  the  universe.  It  is  clear  that  they 
come  into  existence  from  one  laboratory  of  might 
under  one  natural  system,  and  one  universal  law; 
therefore  they  may  be  compared  to  one  another.  Thus 
the  embryo  of  man  in  the  womb  of  the  mother  gradu- 
ally grows  and  develops,  and  appears  in  different  forms 
and  conditions,  until  in  the  degree  of  perfect  beauty  it 
reaches  maturity,  and  appears  in  a  perfect  form  with 
the  utmost  grace.  And  in  the  same  way,  the  seed  of 
this  flower  which  you  see  was  in  the  beginning  an 
insignificant  thing,  and  very  small ;  and  it  grew  and 
developed  in  the  womb  of  the  earth,  and  after  appearing 
in  various  forms,  came  forth  in  this  condition  with 
perfect  freshness  and  grace.  In  the  same  manner  it  is 
evident  that  this  terrestrial  globe  having  once  found 
existence,  grew  and  developed  in  the  matrix  of  the 
universe,  and  came  forth  in  different  forms  and  con- 
ditions, until  gradually  it  attained  this  present  perfec- 
tion, and  became  adorned  with  innumerable  beings, 
and  appeared  as  a  finished  organisation. 

Then  it  is  clear  that  original  matter,  which  is  in 
the  embryonic  state,  and  the  mingled  and  composed 
elements  which  were  its  earliest  forms,  gradually  grew 
and  developed  during  many  ages  and  cycles,  passing 
from  one  shape  and  form  to  another,  until  they 
appeared  in  this  perfection,  this  system,  this  organisa- 
tion and  this  establishment,  through  the  supreme 
wisdom  of  God. 

Let  us  return  to  our  subject  that  man,  in  the  be- 
ginning of  his  existence  and  in  the  womb  of  the  earth, 
like  the  embryo  in  the  womb  of  the  mother,  gradually 


POWERS  AND  CONDITIONS  OF  MAN    213 

grew  and  developed,  and  passed  from  one  form  to 
another,  from  one  shape  to  another,  until  he  appeared 
with  this  beauty  and  perfection,  this  force  and  this 
power.  It  is  certain  that  in  the  beginning  he  had  not 
this  loveliness  and  grace  and  elegance,  and  that  he 
only  by  degrees  attained  this  shape,  this  form,  this 
beauty,  and  this  grace.  There  is  no  doubt  that  the 
human  embryo  did  not  at  once  appear  in  this  form, 
neither  did  it  then  become  the  manifestation  of  the 
words  '  Praise  be  unto  God,  the  best  of  Creators.' 
Gradually  it  passed  through  various  conditions  and 
different  shapes,  until  it  attained  this  form  and  beauty, 
this  perfection,  grace,  and  loveliness.  Thus  it  is  evident 
and  confirmed  that  the  development  and  growth  of 
man  on  this  earth,  until  he  reached  his  present  perfec- 
tion, resembled  the  growth  and  development  of  the 
embryo  in  the  womb  of  the  mother :  by  degrees  it  passed 
from  condition  to  condition,  from  form  to  form,  from 
one  shape  to  another,  for  this  is  according  to  the  require- 
ment of  the  universal  system  and  Divine  Law. 

That  is  to  say,  the  embryo  passes  through  different 
states  and  traverses  numerous  degrees,  until  it  reaches 
the  form  in  which  it  manifests  the  words  '  Praise  be  to 
God,  the  best  of  Creators/  and  until  the  signs  of  reason 
and  maturity  appear.  And  in  the  same  way,  man's 
existence  on  this  earth,  from  the  beginning  until  it 
reaches  this  state,  form,  and  condition,  necessarily  lasts 
a  long  time,  and  goes  through  many  degrees  until  it 
reaches  this  condition.  But  from  the  beginning  of 
man's  existence  he  is  a  distinct  species.  In  the  same 
way,  the  embryo  of  man  in  the  womb  of  the  mother 
was  at  first  in  a  strange  form ;  then  this  body  passes 


214          SOME  ANSWERED  QUESTIONS 

from  shape  to  shape,  from  state  to  state,  from  form  to 
form,  until  it  appears  in  utmost  beauty  and  perfection. 
But  even  when  in  the  womb  of  the  mother  and  in  this 
strange  form,  entirely  different  from  his  present  form 
and  figure,  he  is  the  embryo  of  the  superior  species, 
and  not  of  the  animal ;  his  species  and  essence  undergo 
no  change.  Now,  admitting  that  the  traces  of  organs 
which  have  disappeared  actually  exist,  this  is  not  a 
proof  of  the  impermanence  and  the  non-originality  of 
the  species.  At  the  most  it  proves  that  the  form,  and 
fashion,  and  the  organs  of  man  have  progressed.  Man 
was  always  a  distinct  species,  a  man,  not  an  animal. 
So,  if  the  embryo  of  man  in  the  womb  of  the  mother 
passes  from  one  form  to  another,  so  that  the  second 
form  in  no  way  resembles  the  first,  is  this  a  proof  that 
the  species  has  changed  ?  that  it  was  at  first  an  animal, 
and  that  its  organs  progressed  and  developed  until  it 
became  a  man  ?  No  indeed !  How  puerile  and  un- 
founded is  this  idea  and  this  thought !  For  the  proof 
of  the  originality  of  the  human  species,  and  of  the 
permanency  of  the  nature  of  man,  is  clear  and  evident. 


XLVIII 

THE  DIFFERENCE  WHICH  EXISTS  BETWEEN 
MAN  AND  THE  ANIMAL 

ALREADY  we  have  talked  once  or  twice  on  the  subject 
of  the  spirit,  but  our  words  have  not  been  written 
down. 

Know  that  people  belong  to  two  categories,  that  is  to 
say,  they  constitute  two  parties.  One  party  deny  the 
spirit,  and  say  that  man  also  is  a  species  of  animal; 
for  they  say,  do  we  not  see  that  animals  and  men  share 
the  same  powers  and  senses?  These  simple,  single 
elements  which  fill  space  are  endlessly  combined,  and 
from  each  of  these  combinations  one  of  the  beings  is 
produced.  Among  these  beings  is  the  possessor  of 
spirit,1  of  the  powers  and  of  the  senses.  The  more 
perfect  the  combination,  the  nobler  is  the  being.  The 
combination  of  the  elements  in  the  body  of  man  is 
more  perfect  than  the  composition  of  any  other  being ; 
it  is  mingled  in  absolute  equilibrium,  therefore  it  is 
more  noble  and  more  perfect.  '  It  is  not/  they  say, 
'  that  he  has  a  special  power  and  spirit  which  the  other 
animals  lack:  animals  possess  sensitive  bodies,  but 
man  in  some  powers  has  more  sensation — 'although,  in 
what  concerns  the  outer  senses,  such  as  hearing,  sight, 

1  Man. 

215 


216          SOME  ANSWERED  QUESTIONS 

taste,  smell,  touch,  and  even  in  some  interior  powers 
like  memory,  the  animal  is  more  richly  endowed  than 
man/  'The  animal,  too/  they  say,  'has  intelligence 
and  perception ' :  all  that  they  concede  is  that  man's 
intelligence  is  greater. 

This  is  what  the  philosophers  of  the  present  state ; 
this  is  their  saying,  this  is  their  supposition,  and  thus 
their  imagination  decrees.  So  with  powerful  arguments 
and  proofs,  they  make  the  descent  of  man  go  back  to 
the  animal,  and  say  that  there  was  once  a  time  when 
man  was  an  animal;  that  then  the  species  changed, 
and  progressed  little  by  little  until  it  reached  the 
present  status  of  man. 

But  the  theologians  say :  No,  this  is  not  so.  Though 
man  has  powers  and  outer  senses  in  common  with  the 
animal,  yet  an  extraordinary  power  exists  in  him  of 
which  the  animal  is  bereft.  The  sciences,  arts,  in- 
ventions, trades,  and  discoveries  of  realities,  are  the 
results  of  this  spiritual  power.  This  is  a  power  which 
encompasses  all  things,  comprehends  their  realities, 
discovers  all  the  hidden  mysteries  of  beings,  and 
through  this  knowledge  controls  them:  it  even  per- 
ceives things  which  do  not  exist  outwardly ;  that  is  to 
say,  intellectual  realities  which  are  not  sensible,  and 
which  have  no  outward  existence,  because  they  are 
invisible;  so  it  comprehends  the  mind,  the  spirit,  the 
qualities,  the  characters,  the  love  and  sorrow  of  man, 
which  are  intellectual  realities.  Moreover,  these  exist- 
ing sciences,  arts,  laws,  and  endless  inventions  of  man 
at  one  time  were  invisible,  mysterious,  and  hidden 
secrets ;  it  is  only  the  all-encompassing  human  power 
which  has  discovered  and  brought  them  out  from  the 


TOWERS  AND  CONDITIONS  OF  MAN    217 

plane  of  the  invisible  to  the  plane  of  the  visible.  So 
telegraphy,  photography,  phonography,  and  all  such 
inventions  and  wonderful  arts,  were  at  one  time  hidden 
mysteries:  the  human  reality  discovered  and  brought 
them  out  from  the  plane  of  the  invisible  to  the  plane  of 
the  visible.  There  was  even  a  time  when  the  qualities 
of  this  iron  which  you  see — indeed  of  all  the  metals- 
were  hidden  mysteries ;  men  discovered  this  metal,  and 
wrought  it  in  this  industrial  form.  It  is  the  same  with 
all  the  other  discoveries  and  inventions  of  man,  which 
are  innumerable. 

This  we  cannot  deny.  If  we  say  that  these  are 
effects  of  powers  which  animals  also  have,  and  of  the 
powers  of  the  bodily  senses,  we  see  clearly  and  evidently 
that  the  animals  are,  in  regard  to  these  powers,  superior 
to  man.  For  example,  the  sight  of  animals  is  much 
more  keen  than  the  sight  of  man;  so  also  is  their 
power  of  smell  and  taste.  Briefly,  in  the  powers  which 
animals  and  men  have  in  common,  the  animal  is  often 
the  more  powerful.  For  example,  let  us  take  the 
power  of  memory:  if  you  carry  a  pigeon  from  here 
to  a  distant  country,  and  there  set  it  free,  it  will  return, 
for  it  remembers  the  way.  Take  a  dog  from  here  to 
the  centre  of  Asia,  set  him  free,  and  he  will  come  back 
here  and  never  once  lose  the  road.  So  it  is  with  the 
other  powers  such  as  hearing,  sight,  smell,  taste,  and 
touch. 

Thus  it  is  clear  that  if  there  were  not  in  man  a 
power  different  from  any  of  those  of  the  animals,  the 
latter  would  be  superior  to  man  in  inventions  and  the 
comprehension  of  realities.  Therefore  it  is  evident 
that  man  has  a  gift  which  the  animal  does  not  possess, 


218          SOME  ANSWERED  QUESTIONS 

Now,  the  animal  perceives  sensible  things,  but  does 
not  perceive  intellectual  realities.  For  example,  that 
which  is  within  the  range  of  its  vision  the  animal 
sees,  but  that  which  is  beyond  the  range  of  sight  it 
is  not  possible  for  it  to  perceive,  and  it  cannot  imagine 
it.  So  it  is  not  possible  for  the  animal  to  understand 
that  the  earth  has  the  form  of  a  globe.  But  man  from 
known  things  proves  unknown  things,  and  discovers 
unknown  truths.  For  example,  man  sees  the  curve 
of  the  horizon,  and  from  this  he  infers  the  roundness 
of  the  earth.  The  Pole  Star  at  Acca,  for  instance,  is 
at  33°,  that  is  to  say,  it  is  33°  above  the  horizon. 
When  a  man  goes  towards  the  North  Pole,  the  Pole 
Star  rises  one  degree  above  the  horizon  for  each 
degree  of  distance  that  he  travels,  that  is  to  say,  the 
altitude  of  the  Pole  Star  will  be  34°,  then  40°,  then 
50°,  then  60°,  then  70°.  If  he  reaches  the  North 
Pole  the  altitude  of  the  Pole  Star  will  be  90°  or  have 
attained  the  zenith,  that  is  to  say,  will  be  directly  over- 
head. This  Pole  Star  and  its  ascension  are  sensible 
things.  The  further  one  goes  towards  the  Pole,  the 
higher  the  Pole  Star  rises;  from  these  two  known 
truths  an  unknown  thing  has  been  discovered,  that 
is,  that  the  horizon  is  curved:  meaning  that  the 
horizon  of  each  degree  of  the  earth  is  a  different 
horizon  from  that  of  another  degree.  Man  perceives 
this,  and  proves  from  it  an  invisible  thing  which  is  the 
roundness  of  the  earth.  This  it  is  impossible  for  the 
animal  to  perceive.  In  the  same  way,  it  cannot  under- 
stand that  the  sun  is  the  centre  and  that  the  earth 
revolves  around  it.  The  animal  is  the  captive  of  the 
senses  and  bound  by  them ;  all  that  is  beyond  the  senses, 


POWERS  AND  CONDITIONS  OF  MAN    219 

the  things  that  they  do  not  control,  the  animal  can  never 
understand ;  although  in  the  outer  senses  it  is  greater 
than  man.  Hence  it  is  proved  and  verified  that  in 
man  there  is  a  power  of  discovery  by  which  he  is 
distinguished  from  the  animals,  and  this  is  the  spirit 
of  man. 

Praise  be  to  God !  man  is  always  turned  towards  the 
heights,  and  his  aspiration  is  lofty ;  he  always  desires 
to  reach  a  greater  world  than  the  world  in  which  he 
is,  and  to  mount  to  a  higher  sphere  than  that  in 
which  he  is.  The  love  of  exaltation  is  one  of  the 
characteristics  of  man.  I  am  astonished  that  certain 
philosophers  of  America  and  Europe  are  content  to 
gradually  approach  the  animal  world,  and  so  to  go 
backwards;  for  the  tendency  of  existence  must  be 
towards  exaltation.  Nevertheless,  if  you  said  to  one 
of  them,  You  are  an  animal — he  would  be  extremely 
hurt  and  angry. 

What  a  difference  between  the  human  world  and 
the  world  of  the  animal ;  between  the  elevation  of  man 
and  the  abasement  of  the  animal;  between  the  per- 
fections of  man  and  the  ignorance  of  the  animal; 
between  the  light  of  man  and  the  darkness  of  the 
animal ;  between  the  glory  of  man  and  the  degradation 
of  the  animal !  An  Arab  child  of  ten  years  can  manage 
two  or  three  hundred  camels  in  the  desert,  and  with 
his  voice  can  lead  them  forward  or  turn  them  back. 
A  weak  Hindu  can  so  control  a  huge  elephant,  that 
the  elephant  becomes  the  most  obedient  of  servants.  All 
things  are  subdued  by  the  hand  of  man ;  he  can  resist 
nature,  while  all  other  creatures  are  captives  of  nature, 
none  can  depart  from  her  requirements.  Man  alone 


220          SOME  ANSWERED  QUESTIONS 

can  resist  nature.  Nature  attracts  bodies  to  the  centre 
of  the  earth ;  man  through  mechanical  means  goes  far 
from  it,  and  soars  in  the  air.  Nature  prevents  man 
from  crossing  the  seas,  man  builds  a  ship,  and  he 
travels  and  voyages  across  the  great  ocean,  and  so 
on;  the  subject  is  endless.  For  example,  man  drives 
engines  over  the  mountains  and  through  the  wilder- 
nesses, and  gathers  in  one  spot  the  news  of  the  events 
of  the  East  and  West.  All  this  is  contrary  to  nature. 
The  sea  with  its  grandeur  cannot  deviate  by  an  atom 
from  the  laws  of  nature ;  the  sun  in  all  its  magnificence 
cannot  deviate  as  much  as  a  needle's  point  from  the 
laws  of  nature,  and  can  never  comprehend  the  con- 
ditions, the  state,  the  qualities,  the  movements,  and  the 
nature  of  man. 

What,  then,  is  the  power  in  this  small  body  of  man 
which  encompasses  all  this  ?  What  is  this  ruling 
power  by  which  he  subdues  all  things  ? 

One  more  point  remains :  modern  philosophers  say : 
*  We  have  never  seen  the  spirit  in  man,  and  in  spite 
of  our  researches  into  the  secrets  of  the  human  body, 
we  do  not  perceive  a  spiritual  power.  How  can  we 
imagine  a  power  which  is  not  sensible  ? '  The  theo- 
logians reply :  '  The  spirit  of  the  animal  also  is  not 
sensible,  and  through  its  bodily  powers  it  cannot  be 
perceived.  By  what  do  you  prove  the  existence  of 
the  spirit  of  the  animal?  There  is  no  doubt  that 
from  its  effects  you  prove  that  in  the  animal  there  is  a 
power  which  is  not  in  the  plant,  and  this  is  the  power 
of  the  senses ;  that  is  to  say,  sight,  hearing,  and  also 
other  powers;  from  these  you  infer  that  there  is  an 
animal  spirit.  In  the  same  way,  from  the  proofs  and 


POWERS  AND  CONDITIONS  OF  MAN    221 

signs  we  have  mentioned,  we  argue  that  there  is  a 
human  spirit.  Since  in  the  animal  there  are  signs 
which  are  not  in  the  plant,  you  say  this  power  of 
sensation  is  a  property  of  the  animal  spirit ;  you  also 
see  in  man  signs,  powers,  and  perfections  which  do  not 
exist  in  the  animal ;  therefore  you  infer  that  there  is 
a  power  in  him  which  the  animal  is  without.' 

If  we  wish  to  deny  everything  that  is  not  sensible, 
then  we  must  deny  the  realities  which  unquestionably 
exist.  For  example,  ethereal  matter  is  not  sensible, 
though  it  has  an  undoubted  existence.  The  power  of 
attraction  is  not  sensible,  though  it  certainly  exists. 
From  what  do  we  affirm  these  existences  ?  From  their 
signs.  Thus  this  light  is  the  vibration  of  that  ethereal 
matter,  and  from  this  vibration  we  infer  the  existence 
of  ether. 


XLIX 

THE  GROWTH  AND  DEVELOPMENT  OF 
THE  HUMAN  RACE 

Question. — What  do  you  say  with  regard  to  the 
theories  held  by  some  European  philosophers  on  the 
growth  and  development  of  beings  ? 

Answer. — This  subject  was  spoken  of  the  other  day, 
but  we  will  speak  of  it  again.  Briefly,  this  question 
will  be  decided  by  determining  whether  species  are 
original  or  not.  That  is  to  say,  has  the  species  of  man 
been  established  from  its  origin,  or  was  it  afterwards 
derived  from  the  animals  ? 

Many  European  philosophers  agree  that  the  species 
grows  and  develops,  and  that  even  change  and  altera- 
tion are  also  possible.  One  of  the  proofs  that  they  give 
for  this  theory  is  that  through  the  attentive  study  and 
verification  of  the  science  of  geology  it  has  become 
clear  that  the  existence  of  the  vegetable  preceded  that 
of  the  animal,  and  that  of  the  animal  preceded  that 
of  man.  They  admit  that  both  the  vegetable  and  the 
animal  species  have  changed,  for  in  some  of  the  strata 
of  the  earth  they  have  discovered  plants  which  existed 
in  the  past  and  are  now  extinct ;  they  have  progressed, 
grown  in  strength,  their  form  and  appearance  have 


POWERS  AND  CONDITIONS  OF  MAN    223 

changed,  and  so  the  species  have  altered.  In  the  same 
way,  in  the  strata  of  the  earth  there  are  some  species 
of  animals  which  have  changed  and  are  transformed. 
One  of  these  animals  is  the  serpent.  There  are  in- 
dications that  the  serpent  once  had  feet ;  but  through 
the  lapse  of  time  those  members  have  disappeared.  In 
the  same  way,  in  the  vertebral  column  of  man  there  is 
an  indication  which  amounts  to  a  proof  that,  like  other 
animals,  he  once  had  a  tail  At  one  time  that  member 
was  useful,  but  when  man  developed  it  was  no  longer 
of  use,  and  therefore  it  gradually  disappeared.  As  the 
serpent  took  refuge  under  the  ground,  and  became  a 
creeping  animal,  it  was  no  longer  in  need  of  feet,  so 
they  disappeared;  but  their  traces  survive.  The 
principal  argument  is  this :  that  the  existence  of  traces 
of  members  proves  that  they  once  existed ;  and  as  now 
they  are  no  longer  of  service,  they  have  gradually  dis- 
appeared. Therefore  while  the  perfect  and  necessary 
members  have  remained,  those  which  are  unnecessary 
have  gradually  disappeared  by  the  modification  of  the 
species,  but  the  traces  of  them  continue. 

The  first  answer  to  this  argument  is  the  fact  that 
the  animal  having  preceded  man  is  not  a  proof  of  the 
evolution,  change,  and  alteration  of  the  species,  nor 
that  man  was  raised  from  the  animal  world  to  the 
human  world.  For  while  the  individual  appearance  of 
these  different  beings  is  certain,  it  is  possible  that  man 
came  into  existence  after  the  animal.  So  when  we 
examine  the  vegetable  kingdom,  we  see  that  the  fruits 
of  the  different  trees  do  not  arrive  at  maturity  at  one 
time;  on  the  contrary,  some  come  first  and  others 
afterwards.  This  priority  does  not  prove  that  the  later 


224          SOME  ANSWERED  QUESTIONS 

fruit  of  one  tree  was  produced  from  the  earlier  fruit  of 
another  tree. 

Secondly,  these  slight  signs  and  traces  of  members 
have  perhaps  a  great  reason  of  which  the  mind  is  not 
yet  cognisant.  How  many  things  exist  of  which  we  do 
not  yet  know  the  reason !  So  the  science  of  physiology, 
that  is  to  say  the  knowledge  of  the  composition  of 
the  members,  records  that  the  reason  and  cause  of 
the  difference  in  the  colours  of  animals,  and  of  the 
hair  of  men,  of  the  redness  of  the  lips,  and  of  the 
variety  of  the  colours  of  birds,  is  still  unknown;  it 
is  secret  and  hidden,  But  it  is  known  that  the  pupil 
of  the  eye  is  black,  so  as  to  attract  the  rays  of  the  sun ; 
for  if  it  were  another  colour,  that  is,  uniformly  white, 
it  would  not  attract  the  rays  of  the  sun.  Therefore, 
as  the  reason  of  the  things  we  have  mentioned  is 
unknown,  it  is  possible  that  the  reason  and  the  wisdom 
of  these  traces  of  members,  whether  they  be  in  the 
animal  or  man,  are  equally  unknown.  Certainly  there 
is  a  reason,  even  though  it  is  not  known. 

Thirdly,  let  us  suppose  that  there  was  a  time  when 
some  animals,  or  even  man,  possessed  some  members 
which  have  now  disappeared;  this  is  not  a  sufficient 
proof  of  the  change  and  evolution  of  the  species.  For 
man,  from  the  beginning  of  the  embryonic  period  till 
he  reaches  the  degree  of  maturity,  goes  through 
different  forms  and  appearances.  His  aspect,  his  form, 
his  appearance,  and  colour  change ;  he  passes  from  one 
form  to  another,  and  from  one  appearance  to  another. 
Nevertheless,  from  the  beginning  of  the  embryonic 
period  he  is  of  the  species  of  man ;  that  is  to  say,  an 
embryo  of  a  man,  and  not  of  an  animal;  but  this  is 


POWERS  AND  CONDITIONS  OF  MAN    225 

not  at  first  apparent,  but  later  it  becomes  visible  and 
evident.  For  example,  let  us  suppose  that  man  once 
resembled  the  animal,  and  that  now  he  has  progressed 
and  changed ;  supposing  this  to  be  true,  it  is  still  not  a 
proof  of  the  change  of  species ;  no,  as  before  mentioned, 
it  is  merely  like  the  change  and  alteration  of  the 
embryo  of  man  until  it  reaches  the  degree  of  reason 
and  perfection.  We  will  state  it  more  clearly :  let  us 
suppose  that  there  was  a  time  when  man  walked  on 
his  hands  and  feet,  or  had  a  tail;  this  change  and 
alteration  is  like  that  of  the  foetus  in  the  womb  of  the 
mother;  although  it  changes  in  all  ways,  and  grows 
and  develops  until  it  reaches  the  perfect  form,  from  the 
beginning  it  is  a  special  species.  We  also  see  in  the 
vegetable  kingdom  that  the  original  species  of  the 
genus  do  not  change  and  alter,  but  the  form,  colour, 
and  bulk  will  change  and  alter,  or  even  progress. 

To  recapitulate :  as  man  in  the  womb  of  the  mother 
passes  from  form  to  form,  from  shape  to  shape,  changes 
and  develops,  and  is  still  the  human  species  from  the 
beginning  of  the  embryonic  period — in  the  same  way 
man,  from  the  beginning  of  his  existence  in  the  matrix 
of  the  world,  is  also  a  distinct  species,  that  is,  man, 
and  has  gradually  evolved  from  one  form  to  another. 
Therefore  this  change  of  appearance,  this  evolution  of 
members,  this  development  and  growth,  even  though 
we  admit  the  reality  of  growth  and  progress,1  does 
not  prevent  the  species  from  being  original.  Man 
from  the  beginning  was  in  this  perfect  form  and 
composition,  and  possessed  capacity  and  aptitude  for 

1  i.e.  if  we  admit,  for  example,  that  man  had  formerly  been  a 
quadruped,  or  had  had  a  tail. 

P 


226          SOME  ANSWERED  QUESTIONS 

acquiring  material  and  spiritual  perfections,  and  was 
the  manifestation  of  these  words, '  We  will  make  man 
in  Our  image  and  likeness.'  He  has  only  become  more 
pleasing,  more  beautiful,  and  more  graceful.  Civilisa- 
tion has  brought  him  out  of  his  wild  state,  just  as 
the  wild  fruits  which  are  cultivated  by  a  gardener 
become  finer,  sweeter,  and  acquire  more  freshness  and 
delicacy. 

The  gardeners  of  the  world  of  humanity  are  the 
Prophets  of  God. 


SPIRITUAL  PROOFS  OF  THE  ORIGIN 

OF  MAN 

THE  proofs  which  we  have  adduced  relative  to  the 
origin  of  the  human  species  were  logical  proofs ;  now 
we  will  give  the  spiritual  proofs,  which  are  essential. 
For,  as  we  have  proved  Divinity  by  logical  arguments, 
and  have  also  proved  logically  that  man  exists  from 
his  origin  and  foundation  as  man,  and  that  his  species 
has  existed  from  all  eternity,  now  we  will  establish 
spiritual  proofs  that  human  existence — that  is,  the 
species  of  man — is  a  necessary  existence,  and  that 
without  man  the  perfections  of  Divinity  would  not 
appear.  But  these  are  spiritual  proofs,  not  logical 
proofs. 

We  have  many  times  demonstrated  and  established 
that  man  is  the  noblest  of  beings,  the  sum  of  all 
perfections,  and  that  all  beings  and  all  existences  are 
the  centres  from  which  the  glory  of  God  is  reflected ; 
that  is  to  say,  the  signs  of  the  Divinity  of  God  are 
apparent  in  the  realities  of  things  and  of  creatures. 
Just  as  the  terrestrial  globe  is  the  place  where  the  rays 
of  the  sun  are  reflected — as  its  light  its  heat,  and  its 
influence  are  apparent  and  visible  in  all  the  atoms  of 
the  earth — so,  in  the  same  way,  the  atoms  of  beings, 
in  this  infinite  space,  proclaim  and  prove  one  of  the 


228          SOME  ANSWERED  QUESTIONS 

divine  perfections.  Nothing  is  deprived  of  this  benefit ; 
it  is  either  a  sign  of  the  mercy  of  God  or  it  is  a  sign 
of  His  power,  His  greatness,  His  justice,  His  lordship 
which  imparts  education;  or  it  is  a  sign  of  the 
generosity  of  God,  His  vision,  His  hearing,  His  know- 
ledge, His  grace,  and  so  on. 

Without  doubt  each  being  is  the  centre  of  the  shining 
forth  of  the  glory  of  God  :  that  is  to  say,  the  perfections 
of  God  appear  from  it  and  are  resplendent  in  it.  It  is 
like  the  sun,  which  is  resplendent  in  the  desert,  upon  the 
sea,  in  the  trees,  in  the  fruits  and  blossoms,  and  in  all 
earthly  things.  The  world,  indeed  each  existing  being, 
proclaims  to  us  one  of  the  names  of  God,  but  the 
reality  of  man  is  the  collective  reality,  the  general 
reality,  and  is  the  centre  where  the  glory  of  all  the 
perfections  of  God  shine  forth.  That  is  to  say,  for  each 
name,  each  attribute,  each  perfection  which  we  affirm 
of  God,  there  exists  a  sign  in  man ;  if  it  were  otherwise, 
man  could  not  imagine  these  perfections,  and  could  not 
understand  them.  So  we  say  that  God  is  the  seer,  and 
the  eye  is  the  sign  of  His  vision ;  if  this  sight  were  not 
in  man,  how  could  we  imagine  the  vision  of  God  ?  for 
the  blind,  that  is  one  born  blind,  cannot  imagine  sight ; 
and  the  deaf,  that  is  one  deaf  from  birth,  cannot 
imagine  hearing;  and  the  dead1  cannot  realise  life. 
Consequently  the  Divinity  of  God,  which  is  the  sum  of 
all  perfections,  reflects  itself  in  the  reality  of  man ;  that 
is  to  say,  the  Essence  of  Oneness  is  the  gathering  of  all 
perfections,  and  from  this  unity  He  casts  a  reflection 
upon  the  human  reality.  Man  then  is  the  perfect 
mirror  facing  the  Sun  of  Truth,  and  is  the  centre  of 

1  i.e.  the  spiritually  dead. 


POWERS  AND  CONDITIONS  OF  MAN    229 

radiation:  the  Sun  of  Truth  shines  in  this  mirror. 
The  reflection  of  the  divine  perfections  appears  in  the 
reality  of  man,  so  he  is  the  representative  of  God,  the 
messenger  of  God.  If  man  did  not  exist,  the  universe 
would  be  without  result,  for  the  object  of  existence  is 
the  appearance  of  the  perfections  of  God. 

Therefore  it  cannot  be  said  there  was  a  time  when 
man  was  not.  All  that  we  can  say  is  that  this  ter- 
restrial globe  at  one  time  did  not  exist,  and  at  its 
beginning  man  did  not  appear  upon  it.  But  from  the 
beginning  which  has  no  beginning,  to  the  end  which 
has  no  end,  a  perfect  manifestation  always  exists.  This 
man  of  whom  we  speak  is  not  every  man  ;  we  mean  the 
type  man.  For  the  noblest  part  of  the  tree  is  the 
fruit,  which  is  the  reason  of  its  existence ;  if  the  tree 
had  no  fruit,  it  would  have  no  meaning.  Therefore 
it  cannot  be  imagined  that  the  worlds  of  existence, 
whether  the  stars  or  this  earth,  were  once  inhabited  by 
the  donkey,  cow,  mouse,  and  cat,  and  that  they  were 
without  man !  This  supposition  is  false  and  meaning- 
less. The  word  of  God  is  clear  as  the  sun.  This  is  a 
spiritual  proof,  but  one  which  we  cannot  at  the  begin- 
ning put  forth  for  the  benefit  of  the  materialists ;  first 
we  must  speak  of  the  logical  proofs,  afterwards  the 
spiritual  proofs. 


LI 

THE  SPIRIT  AND   MIND   OF   MAN   HAVE 
EXISTED  FROM  THE  BEGINNING 

Question. — Does  man  in  the  beginning  possess  mind 
and  spirit,  or  are  they  an  outcome  of  his  evolution  ? 

Answer. — The  beginning  of  the  existence  of  man  on 
the  terrestrial  globe  resembles  his  formation  in  the 
womb  of  the  mother.  The  embryo  in  the  womb  of  the 
mother  gradually  grows  and  develops  until  birth, 
after  which  it  continues  to  grow  and  develop  until  it 
reaches  the  age  of  discretion  and  maturity.  Though 
in  infancy  the  signs  of  the  mind  and  spirit  appear  in 
man,  they  do  not  reach  the  degree  of  perfection  ;  they 
are  imperfect.  Only  when  man  attains  maturity  do 
the  mind  and  the  spirit  appear  and  become  evident  in 
utmost  perfection. 

So  also  the  formation  of  man  in  the  matrix  of  the 
world  was  in  the  beginning  like  the  embryo ;  then 
gradually  he  made  progress  in  perfectness,  and  grew 
and  developed  until  he  reached  the  state  of  maturity, 
when  the  mind  and  spirit  became  visible  in  the  greatest 
power.  In  the  beginning  of  his  formation  the  mind 
and  spirit  also  existed,  but  they  were  hidden;  later 
they  were  manifested.  In  the  womb  of  the  world  mind 
and  spirit  also  existed  in  the  embryo,  but  they  were 


POWERS  AND  CONDITIONS  OF  MAN     231 

concealed ;  afterwards  they  appeared.  So  it  is  that 
in  the  seed  the  tree  exists,  but  it  is  hidden  and  con- 
cealed ;  when  it  develops  and  grows,  the  complete  tree 
appears.  In  the  same  way  the  growth  and  develop- 
ment of  all  beings  is  gradual;  this  is  the  universal 
divine  organisation,  and  the  natural  system.  The  seed 
does  not  at  once  become  a  tree,  the  embryo  does  not  at 
once  become  a  man,  the  mineral  does  not  suddenly 
become  a  stone.  No,  they  grow  and  develop  gradually, 
and  attain  the  limit  of  perfection. 

All  beings,  whether  large  or  small,  were"  created 
perfect  and  complete  from  the  first,  but  their  per- 
fections appear  in  them  by  degrees.  The  organisation 
of  God  is  one :  the  evolution  of  existence  is  one :  the 
divine  system  is  one.  Whether  they  be  small  or  great 
beings,  all  are  subject  to  one  law  and  system.  Each 
seed  has  in  it  from  the  first  all  the  vegetable  per- 
fections. For  example,  in  the  seed  all  the  vegetable 
perfections  exist  from  the  beginning,  but  not  visibly ; 
afterwards  little  by  little  they  appear.  So  it  is  first  the 
shoot  which  appears  from  the  seed,  then  the  branches, 
leaves,  blossoms,  and  fruits ;  but  from  the  beginning  of 
its  existence  all  these  things  are  in  the  seed,  potentially, 
though  not  apparently. 

In  the  same  way,  the  embryo  possesses  from  the  first 
all  perfections,  such  as  the  spirit,  the  inind,  the  sight, 
the  smell,  the  taste — in  one  word,  all  the  powers — but 
they  are  not  visible,  and  become  so  only  by  degrees. 

Similarly,  the  terrestrial  globe  from  the  beginning 
was  created  with  all  its  elements,  substances,  minerals, 
atoms,  and  organisms;  but  these  only  appeared  by 
degrees:  first  the  mineral,  then  the  plant,  afterwards 


232  SOME  ANSWERED  QUESTIONS 

the  animal,  and  finally  man.  But  from  the  first  these 
kinds  and  species  existed,  but  were  undeveloped  in  the 
terrestrial  globe,  and  then  appeared  only  gradually. 
For  the  supreme  organisation  of  God,  and  the  universal 
natural  system,  surrounds  all  beings,  and  all  are  subject 
to  this  rule.  When  you  consider  this  universal  system, 
you  see  that  there  is  not  one  of  the  beings,  which  at 
its  coming  into  existence  has  reached  the  limit  of  per- 
fection. No,  they  gradually  grow  and  develop,  and 
then  attain  the  degree  of  perfection. 


LII 

THE  APPEARING  OF  THE  SPIRIT 
IN  THE  BODY 

Question. — What  is  the  wisdom  of  the  spirit's  appear- 
ing in  the  body  ? 

Answer. — The  wisdom  of  the  appearance  of  the 
spirit  in  the  body  is  this :  the  human  spirit  is  a  Divine 
Trust,  and  it  must  traverse  all  conditions;  for  its 
passage  and  movement  through  the  conditions  of 
existence  will  be  the  means  of  its  acquiring  perfections. 
So,  when  a  man  travels  and  passes  through  different 
regions  and  numerous  countries  with  system  and 
method,  it  is  certainly  a  means  of  his  acquiring  per- 
fection; for  he  will  see  places,  scenes,  and  countries, 
from  which  he  will  discover  the  conditions  and  states 
of  other  nations.  He  will  thus  become  acquainted 
with  the  geography  of  countries,  and  their  wonders  and 
arts ;  he  will  familiarise  himself  with  the  habits,  customs, 
and  usages  of  peoples ;  he  will  see  the  civilisation  and 
progress  of  the  epoch ;  he  will  become  aware  of  the 
policy  of  governments,  and  the  power  and  capacity  of 
each  country.  It  is  the  same  when  the  human  spirit 
passes  through  the  conditions  of  existence:  it  will 
become  the  possessor  of  each  degree  and  station.  Even 

233 


234          SOME  ANSWERED  QUESTIONS 

in  the  condition  of  the  body  it  will  surely  acquire 
perfections. 

Besides  this,  it  is  necessary  that  the  signs  of  the 
perfection  of  the  spirit  should  be  apparent  in  this 
world,  so  that  the  world  of  creation  may  bring  forth 
endless  results,  and  this  body  may  receive  life  and 
manifest  the  divine  bounties.  So,  for  example,  the 
rays  of  the  sun  must  shine  upon  the  earth,  and  the 
solar  heat  develop  the  earthly  beings ;  if  the  rays  and 
heat  of  the  sun  did  not  shine  upon  the  earth,  the  earth 
would  be  uninhabited,  without  meaning,  and  its  de- 
velopment would  be  retarded.  In  the  same  way,  if  the 
perfections  of  the  spirit  did  not  appear  in  this  world, 
this  world  would  be  unenlightened  and  absolutely 
brutal.  By  the  appearance  of  the  spirit  in  the  physical 
form,  this  world  is  enlightened.  As  the  spirit  of  man 
is  the  cause  of  the  life  of  the  body,  so  the  world  is  in 
the  condition  of  the  body,  and  man  is  in  the  condition 
of  the  spirit.  If  there  were  no  man,  the  perfections  of 
the  spirit  would  not  appear,  and  the  light  of  the  mind 
would  not  be  resplendent  in  this  world.  This  world 
would  be  like  a  body  without  a  soul. 

This  world  is  also  in  the  condition  of  a  fruit-tree,  and 
man  is  like  the  fruit ;  without  fruit  the  tree  would  be 
useless. 

Moreover,  these  members,  these  elements,  this  com- 
position, which  are  found  in  the  organism  of  man,  are 
an  attraction  and  magnet  for  the  spirit ;  it  is  certain 
that  the  spirit  will  appear  in  it.  So,  a  mirror  which  is 
clear  will  certainly  attract  the  rays  of  the  sun.  It  will 
become  luminous,  and  wonderful  images  will  appear  in 
it.  That  is  to  say,  when  these  existing  elements  are 


POWERS  AND  CONDITIONS  OF  MAN    235 

gathered  together  according  to  the  natural  order,  and 
with  perfect  strength,  they  become  a  magnet  for  the 
spirit,  and  the  spirit  will  become  manifest  in  them  with 
all  its  perfections. 

Under  these  conditions  it  cannot  be  said  '  what  is 
the  necessity  for  the  rays  of  the  sun  to  descend  upon 
the  mirror  ? ' — for  the  connection  which  exists  between 
the  reality  of  things,  whether  they  be  spiritual  or 
material,  requires  that  when  the  mirror  is  clear  and 
faces  the  sun,  the  light  of  the  sun  must  become 
apparent  in  it.  In  the  same  way,  when  the  elements 
are  arranged  and  combined  in  the  most  glorious  system, 
organisation  and  manner,  the  human  spirit  will  appear 
and  be  manifest  in  them.  This  is  the  decree  of  the 
Powerful,  the  Wise. 


LIII 

THE  RELATION  BETWEEN  GOD  AND 
THE  CREATURE 

Question. — What  is  the  nature  of  the  connection 
between  God  and  the  creature,  that  is  to  say,  between 
the  Independent,  the  Most  High,  and  the  other 
beings  ? 

Answer. — The  connection  between  God  and  the 
creatures  is  that  of  the  creator  to  the  creation;  it  is 
^like  the  connection  between  the  sun  and  the  dark 
bodies  of  contingent  beings,  and  is  the  connection 
between  the  maker  and  the  things  that  he  has  made. 
The  sun  in  its  own  essence  is  independent  of  the 
bodies  which  it  lights ;  for  its  light  is  in  itself,  and  is 
free  and  independent  of  the  terrestrial  globe;  so  the 
earth  is  under  the  influence  of  the  sun  and  receives  its 
light,  whereas  the  sun  and  its  rays  are  entirely  in- 
dependent of  the  earth.  But  if  there  were  no  sun, 
the  earth  and  all  earthly  beings  could  not  exist. 

The  dependence  through  the  creatures  upon  God  is 
a  dependence  of  emanation:  that  is  to  say,  creatures 
emanate  from  God,  they  do  not  manifest  Him.1 
The  relation  is  that  of  emanation  and  not  that  of 
manifestation,  The  light  of  the  sun  emanates  from  the 

1  This  subject,  of  emanation    and    manifestation,   is    more  fully 
explained  in  the  following  chapter. 


POWERS  AND  CONDITIONS  OF  MAN    237 

sun,  it  does  not  manifest  it.  The  appearance  through 
emanation  is  like  the  appearance  of  the  rays  from 
the  luminary  of  the  horizons  of  the  world :  that  is  to 
say,  the  holy  essence  of  the  Sun  of  Truth  is  not  divided, 
and  does  not  descend  to  the  condition  of  the  creatures. 
In  the  same  way,  the  globe  of  the  sun  does  not  become 
divided  and  does  not  descend  to  the  earth:  no,  the 
rays  of  the  sun,  which  are  its  bounty,  emanate  from  it, 
and  illumine  the  dark  bodies. 

But  the  appearance  through  manifestation  is  the 
manifestation  of  the  branches,  leaves,  blossoms  and  fruit 
from  the  seed  ;  for  the  seed  in  its  own  essence  becomes 
branches  and  fruits,  and  its  reality  enters  into  the 
branches,  the  leaves,  and  fruits.  This  appearance 
through  manifestation  would  be  for  God  the  Most  High, 
simple  imperfection,  and  this  is  quite  impossible ;  for 
the  implication  would  be  that  the  Absolute  Pre-existent 
is  qualified  with  phenomenal  attributes ;  but  if  this  were 
so,  pure  independence  would  become  mere  poverty,  and 
true  existence  would  become  non-existence,  and  this  is 
impossible. 

Therefore  all  creatures  emanate  from  God;  that  is 
to  say,  it  is  by  God  that  all  things  are  realised,  and  by 
Him  that  all  beings  have  attained  to  existence.  The 
first  thing  which  emanated  from  God  is  that  universal 
reality,  which  the  ancient  philosophers  termed  the 
*  First  Mind/  and  which  the  people  of  Baha'  call  the 
'  First  Will.'  This  emanation,  in  that  which  concerns 
its  action  in  the  world  of  God,  is  not  limited  by  time  or 
place ;  it  is  without  beginning  or  end ;  beginning  and 
end  in  relation  to  God  are  one.  The  pre-existence  of 
God  is  the  pre-existence  of  essence,  and  also  pre-exist- 


238  SOME  ANSWERED  QUESTIONS 

ence  of  time ;  and  the  phenomenality  of  contingency  is 
essential  and  not  temporal,  as  we  have  already  explained 
one  day  at  table.1 

Though  the  '  First  Mind '  is  without  beginning,  it  does 
not  become  a  sharer  in  the  pre-existence  of  God,  for 
the  existence  of  the  universal  reality  in  relation  to  the 
existence  of  God  is  nothingness,  and  it  has  not  the 
power  to  become  an  associate  of  God  and  like  unto 
Him  in  pre-existence.  This  subject  has  been  before 
explained. 

The  existence  of  living  things  signifies  composition, 
and  their  death  decomposition.  But  universal  matter 
and  the  elements  do  not  become  absolutely  annihilated 
and  destroyed :  no,  their  non-existence  is  simply  trans- 
formation. For  instance,  when  man  is  annihilated  he 
becomes  dust,  but  he  does  not  become  absolutely  non- 
existent ;  he  still  exists  in  the  shape  of  dust ;  but  trans- 
formation has  taken  place,  and  this  composition  is 
accidentally  decomposed.  The  annihilation  of  the 
other  beings  is  the  same,  for  existence  does  not  become 
absolute  non-existence,  and  absolute  non-existence 
does  not  become  existence. 

1  Of.  '  Real  Pre-existence,'  page  315. 


LIV 

ON  THE  PROCEEDING  OF  THE  HUMAN 
SPIRIT  FROM  GOD 

Question. — In  the  Bible  it  is  said  that  God  breathed 
the  spirit  into  the  body  of  man :  What  is  the  meaning 
of  this  verse  ? 

Answer. — Know  that  proceeding1  is  of  two  kinds: 
the  proceeding  and  appearance  through  emanation,  and 
the  proceeding  and  appearance  through  manifestation. 
The  proceeding  through  emanation  is  like  the  coming 
forth  of  the  action  from  the  actor,  of  the  writing  from 
the  writer.  Now  the  writing  emanates  from  the  writer, 
and  the  discourse  emanates  from  the  speaker,  and  in 
the  same  way  the  human  spirit  emanates  from  God. 
It  is  not  that  it  manifests  God — that  is  to  say,  no  part 
has  been  detached  from  the  Divine  Reality  to  enter 
the  body  of  man.  No,  as  the  discourse  emanates  from 
the  speaker,  the  spirit  appears  in  the  body  of  man. 

But  the  proceeding  through  manifestation  is  the 
manifestation  of  the  reality  of  a  thing  in  other  forms : 
like  the  coming  forth l  of  this  tree  from  the  seed  of  the 
tree,  or  the  coming  forth  of  the  flower  from  the  seed 
of  the  flower :  for  it  is  the  seed  itself  which  appears  in 
the  form  of  the  branches,  leaves,  and  flowers.  This  is 

1  Lit.  dependence. 

239 


240          SOME  ANSWERED  QUESTIONS 

called  the  proceeding  through  manifestation.  The 
spirits  of  men,  with  reference  to  God,  have  dependence 
through  emanation;  just  as  the  discourse  proceeds 
from  the  speaker  and  the  writing  from  the  writer ;  that 
is  to  say,  the  speaker  himself  does  not  become  the 
discourse,  nor  does  the  writer  himself  become  the 
writing ;  no,  rather  they  have  the  proceeding  of  emana- 
tion. The  speaker  has  perfect  ability  and  power, 
and  the  discourse  emanates  from  him,  as  the  action 
does  from  the  actor.  The  Real  Speaker,  the  Essence 
of  Unity,  has  always  been  in  one  condition;  which 
neither  changes  nor  alters,  has  neither  transforma- 
tion nor  vicissitude.  He  is  the  Eternal,  the  Immortal. 
Therefore  the  proceeding  of  the  human  spirits  from 
God  is  through  emanation.  When  it  is  said  in  the 
Bible  that  God  breathed  His  spirit  into  man,  this 
spirit  is  that  which,  like  the  discourse,  emanates 
from  the  Real  Speaker,  taking  effect  in  the  reality 
of  man. 

But  the  proceeding  through  manifestation  (if  by 
this  is  meant  the  divine  appearance,  and  not  division 
into  parts),  we  have  said,  is  the  proceeding  and  the 
appearance  of  the  Holy  Spirit  and  the  Word  which 
is  from  God.  As  it  is  said  in  the  Gospel  of  John, 
'In  the  beginning  was  the  Word,  and  the  Word  was 
with  God ' ;  then  the  Holy  Spirit  and  the  Word  are  the 
appearance  of  God.  The  Spirit  and  the  Word  mean 
the  divine  perfections  that  appeared  in  the  Reality 
of  Christ,  and  these  perfections  were  with  God;  so 
the  sun  manifests  all  its  glory  in  the  mirror.  For 
the  Word  does  not  signify  the  body  of  Christ;  no, 
but  the  divine  perfections  manifested  in  him.  For 


POWERS  AND  CONDITIONS  OF  MAN    241 

Christ  was  like  a  clear  mirror  which  was  facing  the 
Sun  of  Reality;  and  the  perfections  of  the  Sun  of 
Reality,  that  is  to  say  its  light  and  heat,  were  visible 
and  apparent  in  this  mirror.  If  we  look  into  the 
mirror  we  see  the  sun,  and  we  say :  it  is  the  sun. 
Therefore  the  Word  and  the  Holy  Spirit,  which  signify 
the  perfections  of  God,  are  the  divine  appearance. 
This  is  the  meaning  of  the  verse  in  the  Gospel  which 
says:  'The  Word  was  with  God,  and  the  Word  was 
God';  for  the  divine  perfections  are  not  different 
from  the  Essence  of  Oneness.  The  perfections  of 
Christ  are  called  the  Word,  because  all  the  beings 
are  in  the  condition  of  letters,  and  one  letter  has 
not  a  complete  meaning;  whilst  the  perfections  of 
Christ  have  the  power  of  the  word,  because  a  com- 
plete meaning  can  be  inferred  from  a  word.  As  the 
Reality  of  Christ  was  the  manifestation  of  the  divine 
perfections,  therefore  it  was  like  the  word.  Why  ? 
because  he  is  the  sum  of  perfect  meanings.  This  is 
why  he  is  called  the  Word. 

And  know  that  the  proceeding  of  the  Word  and  the 
Holy  Spirit  from  God,  which  is  the  proceeding  and 
appearance  of  manifestation,  must  not  be  understood 
to  mean  that  the  Reality  of  Divinity  had  been  divided 
into  parts,  or  multiplied,  or  that  it  had  descended 
from  the  exaltation  of  holiness  and  purity.  God 
forbid!  If  a  pure,  fine  mirror  faces  the  sun,  the 
light  and  heat,  the  form  and  the  image  of  the  sun 
will  be  resplendent  in  it  with  such  manifestation, 
that  if  a  beholder  says  of  the  sun  which  is  brilliant 
and  visible  in  the  mirror :  '  This  is  the  sun,'  it  is  true. 
Nevertheless  the  mirror  is  the  mirror,  and  the  sun  is 

Q 


242          SOME  ANSWERED  QUESTIONS 

the  sun.  The  One  Sun,  even  if  it  appears  in  numerous 
mirrors,  is  one.  This  state  is  neither  abiding  nor 
entering,  neither  commingling  nor  descending;  for 
entering,  abiding,  descending,  issuing  forth  and  com- 
mingling are  the  necessities  and  characteristics  of 
bodies,  not  of  spirits;  then  how  much  less  do  they 
belong  to  the  sanctified  and  pure  Reality  of  God. 
God  is  exempt  from  all  that  is  not  in  accordance  with 
His  purity,  and  His  exalted  and  sublime  sanctity. 

The  Sun  of  Reality,  as  we  have  said,  has  always  been 
in  one  condition;  it  has  no  change,  no  alteration,  no 
transformation;  and  no  vicissitude.  It  is  eternal  and 
everlasting.  But  the  Holy  Reality  of  the  Word  of 
God  is  in  the  condition  of  the  pure,  fine,  and  shining 
mirror;  the  heat,  the  light,  the  image  and  likeness, 
that  is  to  say  the  perfections  of  the  Sun  of  Reality, 
appear  in  it.  That  is  why  Christ  says  in  the  Gospel : 
'The  Father  is  in  the  Son';  that  is  to  say,  the  Sun 
of  Reality  appears  in  the  mirror.  Praise  be  to  the 
One  who  shone  upon  this  Holy  Reality,  who  is  sanctified 
among  the  beings ! 


LV 
SOUL,  SPIRIT,  AND  MIND 

Question. — What  is  the  difference  between  the  mind, 
spirit,  and  soul  ? 

Answer. — It  has  been  before  explained  that  spirit  is 
universally  divided  into  five  categories :  the  vegetable 
spirit,  the  animal  spirit,  the  human  spirit,  the  spirit 
of  faith,  and  the  Holy  Spirit. 

The  vegetable  spirit  is  the  power  of  growth  which 
is  brought  about  in  the  seed  through  the  influence  of 
other  existences. 

The  animal  spirit  is  the  power  of  all  the  senses, 
which  is  realised  from  the  composition  and  mingling 
of  elements;  when  this  composition  decomposes,  the 
power  also  perishes  and  becomes  annihilated.  It  may 
be  likened  to  this  lamp :  when  the  oil,  wick,  and  fire 
are  combined  it  is  lighted,  and  when  this  combination 
is  dissolved,  that  is  to  say  when  the  combined  parts 
are  separated  from  one  another,  the  lamp  also  is 
extinguished. 

The  human  spirit  which  distinguishes  man  from  the 
animal  is  the  rational  soul;  and  these  two  names — 
the  human  spirit  and  the  rational  soul — designate  one 
thing.  This  spirit,  which  in  the  terminology  of  the 
philosophers  is  the  rational  soul,  embraces  all  beings, 

243 


244          SOME  ANSWERED  QUESTIONS 

and  as  far  as  human  ability  permits  discovers  the 
realities  of  things  and  becomes  cognisant  of  their 
peculiarities  and  effects,  and  of  the  qualities  and 
properties  of  beings.  But  the  human  spirit,  unless 
assisted  by  the  spirit  of  faith,  does  not  become 
acquainted  with  the  divine  secrets  and  the  heavenly 
realities.  It  is  like  a  mirror  which,  although  clear, 
polished,  and  brilliant,  is  still  in  need  of  light.  Until 
a  ray  of  the  sun  reflects  upon  it,  it  cannot  discover  the 
heavenly  secrets. 

But  the  mind  is  the  power  of  the  human  spirit. 
Spirit  is  the  lamp ;  mind  is  the  light  which  shines  from 
the  lamp.  Spirit  is  the  tree,  and  the  mind  is  the 
fruit.  Mind  is  the  perfection  of  the  spirit,  and  is  its 
essential  quality,  as  the  sun's  rays  are  the  essential 
necessity  of  the  sun. 

This  explanation,  though  short,  is  complete;  there- 
fore reflect  upon  it,  and  if  God  wills,  you  may  become 
acquainted  with  the  details. 


LVI 

THE  PHYSICAL  POWERS  AND  THE 
INTELLECTUAL  POWERS 

IN  man  five  outer  powers  exist,  which  are  the  agents 
of  perception ;  that  is  to  say,  through  these  five  powers 
man  perceives  material  beings.  These  are  sight, 
which  perceives  visible  forms;  hearing,  which  per- 
ceives audible  sounds;  smell,  which  perceives  odours; 
taste,  which  perceives  foods;  and  feeling,  which  is  in 
all  parts  of  the  body,  and  perceives  tangible  things. 
These  five  powers  perceive  outward  existences. 

Man  has  also  spiritual  powers:  imagination,  which 
conceives  things ;  thought,  which  reflects  upon  realities; 
comprehension,  which  comprehends  realities ;  memory, 
which  retains  whatever  man  imagines,  thinks,  and 
comprehends.  The  intermediary  between  the  five 
outward  powers  and  the  inward  powers,  is  the  sense 
which  they  possess  in  common;  that  is  to  say,  the 
sense  which  acts  between  the  outer  and  inner  powers, 
conveys  to  the  inward  powers  whatever  the  outer 
powers  discern.  It  is  termed  the  common  faculty, 
because  it  communicates  between  the  outward  and 
inward  powers,  and  thus  is  common  to  the  outward 
and  inward  powers. 

For  instance,  sight  is  one  of  the  outer  powers;  it 


245 


246          SOME  ANSWERED  QUESTIONS 

sees  and  perceives  this  flower,  and  conveys  this  per- 
ception to  the  inner  power — the  common  faculty — 
which  transmits  this  perception  to  the  power  of 
imagination,  which  in  its  turn  conceives  and  forms 
this  image  and  transmits  it  to  the  power  of  thought ; 
the  power  of  thought  reflects,  and  having  grasped  the 
reality,  conveys  it  to  the  power  of  comprehension; 
the  comprehension,  when  it  has  comprehended  it, 
delivers  the  image  of  the  object  perceived  to  the 
memory,  and  the  memory  keeps  it  in  its  repository. 

The  outward  powers  are  five :  the  power  of  sight,  of 
hearing,  of  taste,  of  smell,  and  of  feeling. 

The  inner  powers  are  also  five :  the  common  faculty, 
and  the  powers  of  imagination,  thought,  comprehension, 
and  memory. 


LVII 

THE  CAUSES  OF  THE  DIFFERENCES  IN  THE 
CHARACTERS  OF  MEN 

Question. — How  many  kinds  of  character  has  man? 
and  what  is  the  cause  of  the  differences  and  varieties 
in  men  ? 

Answer. — He  has  the  innate  character,  the  inherited  \/ 
character,  and  the  acquired  character  which  is  gained 
by  education. 

With  regard  to  the  innate  character,  although  the 
divine  creation  is  purely  good,  yet  the  varieties  of 
natural  qualities  in  man  come  from  the  difference 
of  degree ;  all  are  excellent,  but  they  are  more  or  less 
so,  according  to  the  degree.  So  all  mankind  possess 
intelligence  and  capacities,  but  the  intelligence,  the 
capacity,  and  the  worthiness  of  men  differ.  This  is 
evident 

For  example,  take  a  number  of  children  of  one 
family,  of  one  place,  of  one  school,  instructed  by  one 
teacher,  reared  on  the  same  food,  in  the  same  climate, 
with  the  same  clothing,  and  studying  the  same  lessons 
— it  is  certain  that  among  these  children  some  will  be 
clever  in  the  sciences,  some  will  be  of  average  ability, 
and  some  dull.  Hence  it  is  clear  that  in  the  original 
nature  there  exists  a  difference  of  degree,  and  varieties 

247 


248  SOME  ANSWERED  QUESTIONS 

of  worthiness  and  capacity.  This  difference  does  not 
imply  good  or  evil,  but  is  simply  a  difference  of  degree. 
One  has  the  highest  degree,  another  the  medium  degree, 
and  another  the  lowest  degree.  So  man  exists,  the 
animal,  the  plant,  and  the  mineral  exist  also  —  but 
the  degrees  of  these  four  existences  vary.  What  a 
difference  between  the  existence  of  man  and  of  the 
animal!  Yet  both  are  existences.  It  is  evident  that 
in  existence  there  are  differences  of  degrees, 
-f  The  variety  of  inherited  qualities  comes  from  strength 
and  weakness  of  constitution ;  that  is  to  say,  when  the 
two  parents  are  weak,  the  children  will  be  weak;  if 
they  are  strong,  the  children  will  be  robust.  In  the 
same  way,  purity  of  blood  has  a  great  effect;  for 
the  pure  germ  is  like  the  superior  stock  which  exists 
in  plants  and  animals.  For  example,  you  see  that 
children  born  from  a  weak  and  feeble  father  and 
mother  will  naturally  have  a  feeble  constitution  and 
weak  nerves;  they  will  be  afflicted,  and  will  have 
neither  patience,  nor  endurance,  nor  resolution,  nor 
perseverance,  and  will  be  hasty;  for  the  children  in- 
herit the  weakness  and  debility  of  their  parents. 

Besides  this,  an  especial  blessing  is  conferred  on  some 
families  and  some  generations.  Thus  it  is  an  especial 
blessing  that  from  among  the  descendants  of  Abraham 
should  have  come  all  the  Prophets  of  the  children  of 
Israel.  This  is  a  blessing  that  God  has  granted  to  this 
descent:  to  Moses  from  his  father  and  mother,  to 
Christ  from  his  mother's  line ;  also  to  Muhammad  and 
the  Bab,  and  to  all  the  Prophets  and  the  Holy 
Manifestations  of  Israel. 
Hence  it  is  evident  that  inherited  character  also 


POWERS  AND  CONDITIONS  OF  MAN    249 

exists,  and  to  such  a  degree  that  if  the  characters  are 
not  in  conformity  with  their  origin,  although  they 
belong  physically  to  that  lineage,  spiritually  they  are 
not  considered  members  of  the  family;  like  Canaan,1 
who  is  not  reckoned  as  being  of  the  race  of  Noah. 

But  the  difference  of  the  qualities  with  regard  to 
culture  is  very  great ;  for  education  has  great  influence. 
Through  education  the  ignorant  become  learned,  the 
cowardly  become  valiant;  through  cultivation  the 
crooked  branch  becomes  straight,  the  acid,  bitter  fruit 
of  the  mountains  and  woods  becomes  sweet  and  de- 
licious, and  the  five-petalled  flower  becomes  hundred- 
pe tailed.  Through  education  savage  nations  become 
civilised,  and  even  the  animals  become  domesticated. 
\Education  must  be  considered  as  most  important ;  for 
as  diseases  in  the  world  of  bodies  are  extremely  con- 
tagious, so,  in  the  same  way,  qualities  of  spirit  and 
heart  are  extremely  contagious.  Education  has  a 
universal  influence,  and  the  differences  caused  by  it 
are  very  great. 

Perhaps  some  one  will  say,  that  since  the  capacity 
and  worthiness  of  men  differ,  therefore  the  difference  of 
capacity  certainly  causes  the  difference  of  characters.2 

But  this  is  not  so ;  for  capacity  is  of  two  kinds,  natural 
capacity  and  acquired  capacity.  The  first,  which  is 
the  creation  of  God,  is  purely  good — in  the  creation 
of  God  there  is  no  evil ;  but  the  acquired  capacity  has 
become  the  cause  of  the  appearance  of  evil.  For 
example,  God  has  created  all  men  in  such  a  manner, 
and  has  given  them  such  a  constitution  and  such 

1  Of.  Genesis  ix.  25. 

2  i.e.  therefore  people  cannot  be  blamed  for  their  character. 


250          SOME  ANSWERED  QUESTIONS 

capacities,  that  they  are  benefited  by  sugar  and 
honey,  and  harmed  and  destroyed  by  poison.  This 
nature  and  constitution  is  innate,  and  God  has  given 
it  equally  to  all  mankind.  But  man  begins  little  by 
little  to  accustom  himself  to  poison,  by  taking  a  small 
quantity  each  day,  and  gradually  increasing  it,  until 
he  reaches  such  a  point  that  he  cannot  live  without 
a  gramme  of  opium  every  day.  The  natural  capacities 
are  thus  completely  perverted.  Observe  how  much 
the  natural  capacity  and  constitution  can  be  changed, 
until  by  different  habits  and  training  they  become 
entirely  perverted.  One  does  not  criticise  vicious 
people  because  of  their  innate  capacities  and  nature, 
but  rather  for  their  acquired  capacities  and  nature. 

In  creation  there  is  no  evil;  all  is  good.  Certain 
qualities  and  natures  innate  in  some  men  and  apparently 
blameworthy  are  not  so  in  reality.  For  example,  from 
the  beginning  of  his  life  you  can  see  in  a  nursing  child 
the  signs  of  desire,  of  anger,  and  of  temper.  Then,  it 
may  be  said,  good  and  evil  are  innate  in  the  reality 
of  man,  and  this  is  contrary  to  the  pure  goodness  of 
nature  and  creation.  The  answer  to  this  is  that  desire, 
which  is  to  ask  for  something  more,  is  a  praiseworthy 
quality  provided  that  it  is  used  suitably.  So,  if  a  man 
has  the  desire  to  acquire  science  and  knowledge,  or  to 
become  compassionate,  generous,  and  just,  it  is  most 
praiseworthy.  If  he  exercises  his  anger  and  wrath 
against  the  bloodthirsty  tyrants  who  are  like  ferocious 
beasts,  it  is  very  praiseworthy ;  but  if  he  does  not  use 
these  qualities  in  a  right  way,  they  are  blameworthy. 

Then  it  is  evident  that  in  creation  and  nature  evil 
does  not  exist  at  all;  but  when  the  natural  qualities 


POWERS  AND  CONDITIONS  OF  MAN    251 

of  man  are  used  in  an  unlawful  way,  they  are  blame- 
worthy. So,  if  a  rich  and  generous  person  gives  a 
sum  of  money  to  a  poor  man  for  his  own  necessities, 
and  if  the  poor  man  spends  that  sum  of  money  on 
unlawful  things,  that  will  be  blameworthy.  It  is  the 
same  with  all  the  natural  qualities  of  man,  which 
constitute  the  capital  of  life ;  if  they  be  used  and  dis- 
played in  an  unlawful  way,  they  become  blameworthy. 
Therefore  it  is  clear  that  creation  is  purely  good. 
Consider  that  the  worst  of  qualities  and  most  odious 
of  attributes,  which  is  the  foundation  of  all  evil,  is 
lying.  No  worse  or  more  blameworthy  quality  than 
this  can  be  imagined  to  exist ;  it  is  the  destroyer  of  all 
human  perfections,  and  the  cause  of  innumerable  vices. 
There  is  no  worse  characteristic  than  this;  it  is  the 
foundation  of  all  evils.  Notwithstanding  all  this,  if  a 
doctor  consoles  a  sick  man  by  saying :  '  Thank  God 
you  are  better,  and  there  is  hope  of  your  recovery/ 
though  these  words  are  contrary  to  the  truth,  yet  they 
may  become  the  consolation  of  the  patient  and  the 
'turning-point  of  the  illness.  This  is  not  blameworthy. 
This  question  is  now  clearly  elucidated.  Salutations ! 


LVIII 

THE  DEGREE  OF  KNOWLEDGE  POSSESSED  BY 
MAN,  AND  THE  DIVINE  MANIFESTATIONS 

Question. — Of  what  degree  is  the  intelligence  of  the 
human  world,  and  wljat  are  its  limitations  ? 

Answer. — Know  that  intelligence  varies ;  the  lowest 
degree  of  intelligence  is  that  of  the  animals,  that  is 
to  say,  the  natural  feeling  which  appears  through  the 
powers  of  the  senses,  and  which  is  called  sensation. 
In  this,  men  and  animals  are  sharers ;  moreover,  some 
animals  with  regard  to  the  senses  are  more  powerful 
than  man.  But  in  humanity,  intelligence  differs  and 
varies  in  accordance  with  the  different  conditions  of 
man. 

The  first  condition  of  intelligence  in  the  world  of 
nature  is  the  intelligence  of  the  rational  soul.  In  this 
intelligence  and  in  this  power  all  men  are  sharers, 
whether  they  be  neglectful  or  vigilant,  believers  or 
deniers.  This  human  rational  soul  is  God's  creation; 
it  contains  and  excels  other  creatures;  as  it  is  more 
noble  and  distinguished,  it  contains  things.  The 
power  of  the  rational  soul  can  discover  the  realities 
of  things,  comprehend  the  peculiarities  of  beings,  and 
penetrate  the  mysteries  of  existence.  All  sciences, 
knowledge,  arts,  wonders,  institutions,  discoveries,  and 

262 


POWERS  AND  CONDITIONS  OF  MAN     253 

enterprises,  come  from  the  exercised  intelligence  of  the 
rational  soul.  There  was  a  time  when  they  were 
unknown,  preserved  mysteries,  and  hidden  secrets ;  the 
rational  soul  gradually  discovered  them  and  brought 
them  out  from  the  plane  of  the  invisible  and  the 
hidden,  into  the  realm  of  the  visible.  This  is  the 
greatest  power  of  intelligence  in  the  world  of  nature, 
which  in  its  highest  flight  and  soaring  comprehends 
the  realities,  the  properties,  and  the  effects  of  the 
contingent  beings. 

But  the  universal  divine  mind  which  is  beyond 
nature,  is  the  bounty  of  the  Pre-existent  Power.  This 
universal  mind  is  divine ;  it  embraces  existing  realities, 
and  it  receives  the  light  of  the  mysteries  of  God.  It 
is  a  conscious  power,  not  a  power  of  investigation  and 
of  research.  The  intellectual  power  of  the  world  of 
nature  is  a  power  of  investigation,  and  by  its  researches 
it  discovers  the  realities  of  beings,  and  the  properties 
of  existences;  but  the  heavenly  intellectual  power 
which  is  beyond  nature,  embraces  things  and  is  cog- 
nisant of  things,  knows  them,  understands  them,  is 
aware  of  mysteries,  realities,  and  divine  significations, 
and  is  the  discoverer  of  the  concealed  verities  of  the 
Kingdom.  This  divine  intellectual  power  is  the  special 
attribute  of  the  Holy  Manifestations  and  the  Dawning- 
places  of  prophethood;  a  ray  of  this  light  falls  upon 
the  mirrors  of  the  hearts  of  the  righteous,  and  a 
portion  and  a  share  of  this  power  comes  to  them 
through  the  Holy  Manifestations. 

The  Holy  Manifestations  have  three  conditions :  one 
the  physical  condition ;  one,  that  of  the  rational  soul ; 
and  one,  that  of  the  manifestation  of  perfection  and  of 


254          SOME  ANSWERED  QUESTIONS 

the  lordly  splendour.  The  body  comprehends  things 
according  to  the  degree  of  its  ability  in  the  physical 
world,  therefore  in  certain  cases  it  shows  physical 
weakness.  For  example :  '  I  was  sleeping  and  un- 
conscious, the  breeze  of  God  passed  over  me  and  awoke 
me,  and  commanded  me  to  proclaim  the  Word ' ;  or 
when  Christ  in  his  thirtieth  year  was  baptized,  and 
the  Holy  Spirit  descended  upon  him ;  before  this,  the 
Holy  Spirit  did  not  manifest  itself  in  him.  All 
these  things  refer  to  the  bodily  condition  of  the 
Manifestations ;  but  their  heavenly  condition  embraces 
all  things,  knows  all  mysteries,  discovers  all  signs,  and 
rules  over  all  things;  before  as  well  as  after  their 
mission,  it  is  the  same.  That  is  why  Christ  has  said : 
'  I  am  Alpha  and  Omega,  the  first  and  the  last ' :  that 
is  to  say,  there  has  never  been  and  never  shall  be  any 
change  and  alteration  in  me. 


LIX 
MAN'S  KNOWLEDGE  OF  GOD 

Question. — To  what  extent  can  the  understanding  of 
man  comprehend  God  ? 

Answer. — This  subject  requires  ample  time,  and  to 
explain  it  thus  at  table  is  not  easy;  nevertheless  we 
will  speak  of  it  briefly. 

Know  that  there  are  two  kinds  of  knowledge:  the 
knowledge  of  the  essence  of  a  thing,  and  the  knowledge' 
of  its  qualities.  The  essence  of  a  thing  is  known 
through  its  qualities,  otherwise  it  is  unknown  and 
hidden. 

As  our  knowledge  of  things,  even  of  created  and 
limited  things,  is  knowledge  of  their  qualities  and  not 
of  their  essence,  how  is  it  possible  to  comprehend  in 
its  essence  the  Divine  Reality,  which  is  unlimited? 
For  the  substance  of  the  essence  of  anything  is  not 
comprehended,  but  only  its  qualities.  For  example, 
the  substance  of  the  sun  is  unknown,  but  is  under- 
stood by  its  qualities,  which  are  heat  and  light.  The 
substance  of  the  essence  of  man  is  unknown  and  not 
evident,  but  by  its  qualities  it  is  characterised  and 
known.  Thus  everything  is  known  by  its  qualities  and 
not  by  its  essence.  Although  the  mind  encompasses 
all  things,  and  the  outward  beings  are  comprehended 


255 


256  SOME  ANSWERED  QUESTIONS 

by  it,  nevertheless  these  beings  with  regard  to  their 
essence  are  unknown ;  they  are  only  known  with  regard 
to  their  qualities. 

Then  how  can  the  eternal  everlasting  Lord,  who  is 
held  sanctified  from  comprehension  and  conception,  be 
known  by  His  essence  ?  That  is  to  say,  as  things  can 
only  be  known  by  their  qualities  and  not  by  their 
essence,  it  is  certain  that  the  Divine  Reality  is  unknown 
with  regard  to  its  essence,  and  is  known  with  regard 
to  its  attributes.  Besides,  how  can  the  phenomenal 
reality  embrace  the  Pre-existent  Reality  ?  For  com- 
prehension is  the  result  of  encompassing — embracing 
must  be,  so  that  comprehension  may  be — and  the 
Essence  of  Unity  surrounds  all,  and  is  not  surrounded. 

Also  the  difference  of  conditions  in  the  world  of 
beings  is  an  obstacle  to  comprehension.  For  example : 
this  mineral  belongs  to  the  mineral  kingdom ;  however 
far  it  may  rise,  it  can  never  comprehend  the  power 
of  growth.  The  plants,  the  trees,  whatever  progress 
they  may  make,  cannot  conceive  of  the  power  of  sight 
or  the  powers  of  the  other  senses;  and  the  animal 
cannot  imagine  the  condition  of  man,  that  is  to  say, 
his  spiritual  powers.  Difference  of  condition  is  an 
obstacle  to  knowledge;  the  inferior  degree  cannot 
comprehend  the  superior  degree.  How  then  can 
the  phenomenal  reality  comprehend  the  Pre-existent 
Reality  ?  Knowing  God,  therefore,  means  the  compre- 
hension and  the  knowledge  of  His  attributes,  and  not 
of  His  Reality.  This  knowledge  of  the  attributes  is 
also  proportioned  to  the  capacity  and  power  of  man ; 
it  is  not  absolute.  Philosophy  consists  in  compre- 
hending the  reality  of  things  as  they  exist,  according 


POWERS  AND  CONDITIONS  OF  MAN    257 

to  the  capacity  and  the  power  of  man.  For  the 
phenomenal  reality  can  comprehend  the  Pre-existent 
attributes  only  to  the  extent  of  the  human  capacity. 
The  mystery  of  Divinity  is  sanctified  and  purified  from 
the  comprehension  of  the  beings,  for  all  that  comes 
to  the  imagination  is  that  which  man  understands, 
and  the  power  of  the  understanding  of  man  does  not 
embrace  the  Reality  of  the  Divine  Essence.  All  that 
man  is  able  to  understand  are  the  attributes  of  Divinity, 
the  radiance  of  which  appears  and  is  visible  in  worlds 
and  souls. 

When  we  look  at  the  worlds  and  the  souls,  we  see 
wonderful  signs  of  the  divine  perfections,  which  are 
clear  and  apparent ;  for  the  reality  of  things  proves  the 
Universal  Reality.  The  Reality  of  Divinity  may  be 
compared  to  the  sun,  which  from  the  height  of  its 
magnificence  shines  upon  all  the  horizons,  and  each 
horizon,  and  each  soul,  receives  a  share  of  its  radiance. 
If  this  light  and  these  rays  did  not  exist,  beings  would 
not  exist;  all  beings  express  something,  and  partake 
of  some  ray  and  portion  of  this  light.  The  splendours 
of  the  perfections,  bounties,  and  attributes  of  God  shine 
forth  and  radiate  from  the  reality  of  the  Perfect  Man, 
that  is  to  say  the  Unique  One,  the  universal  Manifes- 
tation of  God.  Other  beings  receive  only  one  ray,  but 
the  universal  Manifestation  is  the  mirror  for  this  Sun, 
which  appears  and  becomes  manifest  in  it,  with  all  its 
perfections,  attributes,  signs,  and  wonders. 

The  knowledge  of  the  Reality  of  the  Divinity  is 
impossible  and  unattainable,  but  the  knowledge  of  the 
Manifestations  of  God  is  the  knowledge  of  God,  for 
the  bounties,  splendours,  and  divine  attributes  are 

R 


258  SOME  ANSWERED  QUESTIONS 

apparent  in  them.  Therefore  if  man  attains  to  the 
knowledge  of  the  Manifestations  of  God,  he  will  attain 
to  the  knowledge  of  God ;  and  if  he  be  neglectful  of 
the  knowledge  of  the  Holy  Manifestation,  he  will  be 
bereft  of  the  knowledge  of  God.  It  is  then  ascertained 
and  proved  that  the  Holy  Manifestations  are  the  centre 
of  the  bounty,  signs,  and  perfections  of  God.  Blessed 
are  those  who  receive  the  light  of  the  divine  bounties 
from  the  enlightened  Dawning-points ! 

We  hope  that  the  Friends  of  God,  like  an  attractive 
force,  will  draw  these  bounties  from  the  source  itself, 
and  that  they  will  arise  with  such  illumination  and 
signs  that  they  will  be  evident  proofs  of  the  Sun  of 
Reality. 


LX 

THE  IMMORTALITY  OF  THE  SPIRIT— (I) 

HAVING  shown  that  the  spirit  of  man  exists,1  we  must 
prove  its  immortality. 

The  immortality  of  the  spirit  is  mentioned  in  the 
Holy  Books ;  it  is  the  fundamental  basis  of  the  divine 
religions.  Now  punishments  and  rewards  are  said  to 
be  of  two  kinds.  Firstly,  the  rewards  and  punishments 
of  this  life;  secondly,  those  of  the  other  world.  But 
the  paradise  and  hell  of  existence  are  found  in  all  the 
worlds  of  God,  whether  in  this  world  or  in  the  spiritual 
heavenly  worlds.  Gaining  these  rewards  is  the  gaining 
of  eternal  life.  That  is  why  Christ  said, '  Act  in  such 
a  way  that  you  may  find  eternal  life,  and  that  you 
may  be  born  of  water  and  the  spirit,  so  that  you  may 
enter  into  the  Kingdom.' 

The  rewards  of  this  life  are  the  virtues  and  perfec- 
tions which  adorn  the  reality  of  man.  For  example, 
he  was  dark  and  becomes  luminous,  he  was  ignorant 
and  becomes  wise,  he  was  neglectful  and  becomes 
vigilant,  he  was  asleep  and  becomes  awakened,  he  was 
dead  and  becomes  living,  he  was  blind  and  becomes  a 
seer,  he  was  deaf  and  becomes  a  hearer,  he  was  earthly 
and  becomes  heavenly,  he  was  material  and  becomes 

1  Cf.  '  The  Difference  between  Man  and  the  Animal,'  page  215. 

259 


260          SOME  ANSWERED  QUESTIONS 

spiritual.  Through  these  rewards  he  gains  spiritual 
birth,  and  becomes  a  new  creature.  He  becomes  the 
manifestation  of  the  verse  in  the  Gospel  where  it  is 
said  of  the  disciples  that  they  were  born  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God ; x  that  is  to  say,  they  were  delivered  from  the 
animal  characteristics  and  qualities  which  are  the 
characteristics  of  human  nature,  and  they  became 
qualified  with  the  divine  characteristics,  which  are  the 
bounty  of  God;  this  is  the  meaning  of  the  second 
birth.  For  such  people  there  is  no  greater  torture 
than  being  veiled  from  God,  and  no  more  severe 
punishment  than  sensual  vices,  dark  qualities,  lowness 
of  nature,  engrossment  in  carnal  desires.  When  they 
are  delivered  through  the  light  of  faith  from  the  dark- 
ness of  these  vices,  and  become  illuminated  with  the 
radiance  of  the  sun  of  reality,  and  ennobled  with  all 
the  virtues,  they  esteem  this  the  greatest  reward,  and 
they  know  it  to  be  the  true  paradise.  In  the  same 
way  they  consider  that  the  spiritual  punishment,  that 
is  to  say  the  torture  and  punishment  of  existence,  is  to 
be  subjected  to  the  world  of  nature,  to  be  veiled  from 
God,  to  be  brutal  and  ignorant,  to  fall  into  carnal  lusts, 
to  be  absorbed  in  animal  frailties ;  to  be  characterised 
with  dark  qualities,  such  as  falsehood,  tyranny,  cruelty, 
attachment  to  the  affairs  of  the  world,  and  being 
immersed  in  satanic  ideas;  for  them,  these  are  the 
greatest  punishments  and  tortures. 

Likewise  the  rewards  of  the  other  world  are  the 
eternal  life  which  is  clearly  mentioned  in  all  the  Holy 
Books,  the  divine  perfections,  the  eternal  bounties,  and 

1  John  i.  13. 


POWERS  AND  CONDITIONS  OF  MAN    261 

everlasting  felicity.  The  rewards  of  the  other  world 
are  the  perfections  and  the  peace  obtained  in  the 
spiritual  worlds  after  leaving  this  world;  whilst  the 
rewards  of  this  life  are  the  real  luminous  perfections 
which  are  realised  in  this  world,  and  which  are  the 
cause  of  eternal  life,  for  they  are  the  very  progress  of 
existence.  It  is  like  the  man  who  passes  from  the 
embryonic  world  to  the  state  of  maturity,  and  becomes 
the  manifestation  of  these  words :  *  Blessed  be  God,  the 
best  of  Creators.'  The  rewards  of  the  other  world  are 
peace,  the  spiritual  graces,  the  various  spiritual  gifts  in 
the  Kingdom  of  God,  the  gaining  of  the  desires  of  the 
heart  and  the  soul,  and  the  meeting  ot  God  in  the 
world  of  eternity.  In  the  same  way  the  punishments 
of  the  other  world,  that  is  to  say,  the  torments  of  the 
other  world,  consist  in  being  deprived  of  the  special 
divine  blessings  and  the  absolute  bounties,  and  fall- 
ing into  the  lowest  degrees  of  existence.  He  who  is 
deprived  of  these  divine  favours,  although  he  continues 
after  death,  is  considered  as  dead  by  the  people  of 
truth. 

The  logical  proof  of  the  immortality  of  the  spirit  is 
this,  that  no  sign  can  come  from  a  non- existing  thing ; 
that  is  to  say,  it  is  impossible  that  from  absolute  non- 
existence  signs  should  appear,  for  the  signs  are  the 
consequence  of  an  existence,  and  the  consequence 
depends  upon  the  existence  of  the  principle.  So,  from 
a  non-existing  sun  no  light  can  radiate,  from  a  non- 
existing  sea  no  waves  appear,  from  a  non-existing 
cloud  no  rain  falls;  a  non-existing  tree  yields  no  fruit; 
a  non-existing  man  neither  manifests  nor  produces 
anything.  Therefore  as  long  as  signs  of  existence 


262  SOME  ANSWERED  QUESTIONS 

appear,  they  are  a  proof  that  the  possessor  of  the  sign 
is  existent. 

Consider  that  to-day  the  Kingdom  of  Christ  exists : 
from  a  non-existing  king  how  could  such  a  great 
kingdom  be  manifested?  How,  from  a  non-existing 
sea,  can  the  waves  mount  so  high?  From  a  non- 
existing  garden,  how  can  such  fragrant  breezes  be 
wafted  ?  Reflect  that  no  effect,  no  trace,  no  influence 
remains  of  any  being  after  its  members  are  dispersed 
and  its  elements  vare  decomposed,  whether  it  be  a 
mineral,  a  vegetable,  or  an  animal.  There  is  only  the 
human  reality  and  the  spirit  of  man  which,  after  the 
disintegration  of  the  members,  dispersing  of  the  par- 
ticles, and  the  destruction  of  the  composition,  persists, 
and  continues  to  act  and  to  have  power. 

This  question  is  extremely  subtle :  consider  it  atten- 
tively. This  is  a  rational  proof  which  we  are  giving,  so 
that  the  wise  may  weigh  it  in  the  balance  of  reason 
and  justice.  But  if  the  human  spirit  will  rejoice  and 
be  attracted  to  the  Kingdom  of  God,  if  the  inner  sight 
becomes  opened,  and  the  spiritual  hearing  strengthened, 
and  the  spiritual  feelings  predominant,  he  will  see  the 
immortality  of  the  spirit  as  clearly  as  he  sees  the  sun, 
and  the  glad  tidings  and  signs  of  God  will  encompass 
him. 

To-morrow  we  will  give  other  proofs. 


LXI 
THE  IMMORTALITY  OF  THE  SPIRIT— (II) 

YESTERDAY  we  were  occupied  in  discussing  the  immor- 
tality of  the  spirit.  Know  that  the  power  and  the 
comprehension  of  the  human  spirit  are  of  two  kinds : 
that  is  to  say,  they  perceive  and  act  in  two  different 
modes.  One  way  is  through  instruments  and  organs : 
thus  with  this  eye  it  sees,  with  this  ear  it  hears,  with 
this  tongue  it  talks.  Such  is  the  action  of  the  spirit, 
and  the  perception  of  the  reality  of  man,  by  means  of 
organs.  That  is  to  say,  that  the  spirit  is  the  seer, 
through  the  eyes ;  the  spirit  is  the  hearer,  through  the 
ear  ;  the  spirit  is  the  speaker,  through  the  tongue. 

The  other  manifestation  of  the  powers  and  actions  of 
the  spirit  is  without  instruments  and  organs.  For 
example,  in  the  state  of  sleep  without  eyes  it  sees, 
without  an  ear  it  hears,  without  a  tongue  it  speaks, 
without  feet  it  runs.  Briefly,  these  actions  are  beyond 
the  means  of  instruments  and  organs.  How  often  it 
happens  that  it  sees  a  dream  in  the  world  of  sleep,  and 
its  signification  becomes  apparent  two  years  afterwards 
in  corresponding  events.  In  the  same  way,  how  many 
times  it  happens  that  a  question  which  one  cannot 
solve  in  the  world  of  wakefulness,  is  solved  in  the 
world  of  dreams.  In  wakefulness  the  eye  sees  only  for 
a  short  distance,  but  in  dreams  he  who  is  in  the  East 

263 


264          SOME  ANSWERED  QUESTIONS 

sees  the  West :  awake  he  sees  the  present,  in  sleep  he 
sees  the  future.  In  wakefulness,  by  means  of  rapid 
transit,  at  the  most  he  can  travel  only  twenty  farsakhs l 
an  hour;  in  sleep,  in  the  twinkling  of  an  eye,  he 
traverses  the  East  and  West.  For  the  spirit  travels  in 
two  different  ways:  without  means,  which  is  spiritual 
travelling ;  and  with  means,  which  is  material  travelling : 
as  birds  which  fly,  and  those  which  are  carried. 

In  the  time  of  sleep  this  body  is  as  though  dead ;  it 
does  not  see  nor  hear,  it  does  not  feel,  it  has  no 
consciousness,  no  perception :  that  is  to  say,  the  powers 
of  man  have  become  inactive,  but  the  spirit  lives  and 
subsists.  Nay,  its  penetration  is  increased,  its  flight  is 
higher,  and  its  intelligence  is  greater.  To  consider 
that  after  the  death  of  the  body  the  spirit  perishes,  is 
like  imagining  that  a  bird  in  a  cage  will  be  destroyed  if 
the  cage  is  broken,  though  the  bird  has  nothing  to  fear 
from  the  destruction  of  the  cage.  Our  body  is  like  the 
cage,  and  the  spirit  is  like  the  bird.  We  see  that 
without  the  cage  this  bird  flies  in  the  world  of  sleep ; 
therefore  if  the  cage  becomes  broken,  the  bird  will 
continue  and  exist:  its  feelings  will  be  even  more 
powerful,  its  perceptions  greater,  and  its  happiness 
increased.  In  truth,  from  hell  it  reaches  a  paradise  of 
delights,  because  for  the  thankful  birds  there  is  no 
paradise  greater  than  freedom  from  the  cage.  That  is 
why  with  utmost  joy  and  happiness  the  martyrs  hasten 
to  the  plain  of  sacrifice. 

In  wakefulness  the  eye  of  man  sees  at  the  utmost 
as  far  as  one  hour  of  distance,2  because  through  the 

1  Onefarsakh  is  equivalent  to  about  four  miles. 
*  It  is  a  Persian  custom  to  reckon  distance  by  time. 


POWERS  AND  CONDITIONS  OF  MAN    265 

instrumentality  of  the  body  the  power  of  the  spirit  is 
thus  determined;  but  with  the  inner  sight  and  the 
mental  eye  it  sees  America,  and  it  can  perceive  that 
which  is  there,  and  discover  the  conditions  of  things 
and  organise  affairs.  If,  then,  the  spirit  were  the  same 
as  the  body,  it  would  be  necessary  that  the  power  of 
the  inner  sight  should  also  be  in  the  same  proportion. 
Therefore  it  is  evident  that  this  spirit  is  different  from 
the  body,  and  that  the  bird  is  different  from  the  cage, 
and  that  the  power  and  penetration  of  the  spirit  is 
stronger  without  the  intermediary  of  the  body.  Now, 
if  the  instrument  is  abandoned,  the  possessor  of  the 
instrument  continues  to  act.  For  example,  if  the  pen 
is  abandoned  or  broken,  the  writer  remains  living  and 
present;  if  a  house  is  ruined,  the  owner  is  alive  and 
existing.  This  is  one  of  the  logical  evidences  for  the 
immortality  of  the  soul. 

There  is  another :  this  body  becomes  weak,  or  heavy, 
or  sick,  or  it  finds  health ;  it  becomes  tired  or  rested  ; 
sometimes  the  hand  or  leg  is  amputated,  or  its  physical 
power  is  crippled ;  it  becomes  blind  or  deaf  or  dumb ;  its 
limbs  may  become  paralysed;  briefly,  the  body  may 
have  all  the  imperfections.  Nevertheless,  the  spirit  in 
its  original  state,  in  its  own  spiritual  perception,  will  be 
eternal  and  perpetual;  it  neither  finds  any  imperfec- 
tion nor  will  it  become  crippled.  But  when  the  body 
is  wholly  subjected  to  disease  and  misfortune,  it  is 
deprived  of  the  bounty  of  the  spirit;  like  a  mirror 
which,  when  it  becomes  broken,  or  dirty,  or  dusty, 
cannot  reflect  the  rays  of  the  sun,  nor  any  longer  show 
its  bounties. 

We  have  already  explained  that  the  spirit  of  man  is 


266          SOME  ANSWERED  QUESTIONS 

not  in  the  body,  because  it  is  freed  and  sanctified  from 
entrance  and  exit,  which  are  bodily  conditions.  The 
connection  of  the  spirit  with  the  body  is  like  that  of 
the  sun  with  the  mirror.  Briefly,  the  human  spirit  is 
in  one  condition;  it  neither  becomes  ill  from  the 
diseases  of  the  body,  nor  cured  by  its  health ;  it  does 
not  become  sick,  nor  weak,  nor  miserable,  nor  poor,  nor 
light,  nor  small.  That  is  to  say,  it  will  not  be  injured 
because  of  the  infirmities  of  the  body,  and  no  effect 
will  be  visible  even  if  the  body  becomes  weak,  or  if 
the  hands  and  feet  and  tongue  be  cut  off,  or  if  it  loses 
the  power  of  hearing  or  sight.  Therefore  it  is  evident 
and  certain  that  the  spirit  is  different  from  the  body, 
and  that  its  duration  is  independent  of  that  of  the 
body;  on  the  contrary,  the  spirit  with  the  utmost 
greatness  rules  in  the  world  of  the  body,  and  its  power 
and  influence,  like  the  bounty  of  the  sun  in  the  mirror, 
are  apparent  and  visible.  But  when  the  mirror  becomes 
dusty  or  breaks,  it  will  cease  to  reflect  the  rays  of  the 
sun. 


LXII 
PERFECTIONS  ARE  WITHOUT  LIMIT 

KNOW  that  the  conditions  of  existence  are  limited  to 
the  conditions  of  servitude,  of  prophethood,  and  of 
Deity;  but  the  divine  and  the  contingent  perfections 
are  unlimited.  When  you  reflect  deeply,  you  discover 
that  also  outwardly  the  perfections  of  existence  are  also 
unlimited,  for  you  cannot  find  a  being  so  perfect  that 
you  cannot  imagine  a  superior  one.  For  example,  you 
cannot  see  a  ruby  in  the  mineral  kingdom,  a  rose  in 
the  vegetable  kingdom,  or  a  nightingale  in  the  animal 
kingdom,  without  imagining  that  there  might  be  better 
specimens.  As  the  divine  bounties  are  endless,  so 
human  perfections  are  endless.  If  it  were  possible  to 
reach  a  limit  of  perfection,  then  one  of  the  realities  of 
the  beings  might  reach  the  condition  of  being  in- 
dependent of  God,  and  the  contingent  might  attain  to 
the  condition  of  the  absolute.  But  for  every  being 
there  is  a  point  which  it  cannot  overpass;  that  is  to 
say,  he  who  is  in  the  condition  of  servitude,  however 
far  he  may  progress  in  gaining  limitless  perfections, 
will  never  reach  the  condition  of  Deity.  It  is  the  same 
with  the  other  beings :  a  mineral,  however  far  it  may 
progress  in  the  mineral  kingdom,  cannot  gain  the 
vegetable  power ;  also  in  a  flower,  however  far  it  may 
progress  in  the  vegetable  kingdom,  no  power  of  the  senses 


268          SOME  ANSWERED  QUESTIONS 

will  appear.  So  this  silver  mineral  cannot  gain  hearing 
or  sight ;  it  can  only  improve  in  its  own  condition, 
and  become  a  perfect  mineral,  but  it  cannot  acquire 
the  power  of  growth,  or  the  power  of  sensation,  or 
attain  to  life ;  it  can  only  progress  in  its  own  condition. 

For  example,  Peter  cannot  become  Christ.  All  that 
he  can  do  is,  in  the  condition  of  servitude,  to  attain 
endless  perfections ;  for  every  existing  reality  is  capable 
of  making  progress.  As  the  spirit  of  man  after  putting 
off  this  material  form  has  an  everlasting  life,  certainly 
any  existing  being  is  capable  of  making  progress ; 
therefore  it  is  permitted  to  ask  for  advancement, 
forgiveness,  mercy,  beneficence,  and  blessings  for  a  man 
after  his  death,  because  existence  is  capable  of  pro- 
gression. That  is  why  in  the  prayers  of  Baha'u'llah 
forgiveness  and  remission  of  sins  are  asked  for  those 
who  have  died.  Moreover,  as  people  in  this  world  are 
in  need  of  God,  they  will  also  need  Him  in  the  other 
world.  The  creatures  are  always  in  need,  and  God  is 
absolutely  independent,  whether  in  this  world  or  in  the 
world  to  come. 

The  wealth  of  the  other  world  is  nearness  to  God. 
Consequently  it  is  certain  that  those  who  are  near  the 
Divine  Court  are  allowed  to  intercede,  and  this  inter- 
cession is  approved  by  God.  But  intercession  in  the 
other  world  is  not  like  intercession  in  this  world :  it  is 
another  thing,  another  reality,  which  cannot  be  ex- 
pressed in  words. 

If  a  wealthy  man  at  the  time  of  his  death  bequeaths 
a  gift  to  the  poor  and  miserable,  and  gives  a  part  of  his 
wealth  to  be  spent  for  them,  perhaps  this  action  may 
be  the  cause  of  his  pardon  and  forgiveness,  and  of  his 
progress  in  the  Divine  Kingdom. 


POWERS  AND  CONDITIONS  OF  MAN    269 

Also  a  father  and  mother  endure  the  greatest 
troubles  and  hardships  for  their  children;  and  often 
when  the  children  have  reached  the  age  of  maturity,  the 
parents  pass  on  to  the  other  world.  Rarely  does  it 
happen  that  a  father  and  mother  in  this  world  see  the 
reward  of  the  care  and  trouble  they  have  undergone 
for  their  children.  Therefore  children,  in  return  for 
this  care  and  trouble,  must  show  forth  charity  and 
beneficence,  and  must  implore  pardon  and  forgiveness 
for  their  parents.  So  you  ought,  in  return  for  the  love 
and  kindness  shown  you  by  your  father,  to  give  to  the 
poor  for  his  sake,  with  greatest  submission  and  humility 
implore  pardon  and  remission  of  sins,  and  ask  for  the 
supreme  mercy. 

It  is  even  possible  that  the  condition  of  those  who 
have  died  in  sin  and  unbelief  may  become  changed ; 
that  is  to  say,  they  may  become  the  object  of  pardon 
through  the  bounty  of  God,  not  through  His  justice ; 
for  bounty  is  giving  without  desert,  and  justice  is  giving 
what  is  deserved.  As  we  have  power  to  pray  for  these 
souls  here,  so  likewise  we  shall  possess  the  same  power 
in  the  other  world,  which  is  the  Kingdom  of  God.  Are 
not  all  the  people  in  that  world  the  creatures  of  God  ? 
Therefore  in  that  world  also  they  can  make  progress. 
As  here  they  can  receive  light  by  their  supplications, 
there  also  they  can  plead  for  forgiveness,  and  receive 
light  through  entreaties  and  supplications.  Thus  as 
souls  in  this  world,  through  the  help  of  the  supplica- 
tions, the  entreaties,  and  the  prayers  of  the  holy  ones, 
can  acquire  development,  so  is  it  the  same  after  death. 
Through  their  own  prayers  and  supplications  they  can 
also  progress;  more  especially  when  they  are  the 
object  of  the  intercession  of  the  Holy  Manifestations. 


/?  ?\ 

f  OF  THE 

I       1IWIWCDOJTV     1 


LXIII 

THE  EVOLUTION  OF  MAN  IN  THE 
OTHER  WORLD 

KNOW  that  nothing  which  exists  remains  in  a  state  of 
repose ;  that  is  to  say,  all  things  are  in  motion.  Every- 
thing is  either  growing  or  declining;  all  things  are 
either  coming  from  non-existence  into  being,  or  going 
from  existence  into  non-existence.  So  this  flower,  this 
hyacinth,  during  a  certain  period  of  time  was  coming 
from  the  world  of  non-existence  into  being,  and  now  it 
is  going  from  being  into  non-existence.  This  state  of 
motion  is  said  to  be  essential — that  is,  natural;  it 
cannot  be  separated  from  beings  because  it  is  their 
essential  requirement,  as  it  is  the  essential  requirement 
of  fire  to  burn. 

Thus  it  is  established  that  this  movement  is  neces- 
sary to  existence,  which  is  either  growing  or  declining. 
Now,  as  the  spirit  continues  to  exist  after  death,  it 
necessarily  progresses  or  declines;  and  in  the  other 
world,  to  cease  to  progress  is  the  same  as  to  decline ; 
but  it  never  leaves  its  own  condition,  in  which  it  con- 
tinues to  develop.  For  example,  the  reality  of  the 
spirit  of  Peter,  however  far  it  may  progress,  will  not 
reach  to  the  condition  of  the  Reality  of  Christ ;  it  pro- 
gresses only  in  its  own  environment. 
j 

270 


POWERS  AND  CONDITIONS  OF  MAN    271 

Look  at  this  mineral :  however  far  it  may  evolve,  it 
only  evolves  in  its  own  condition;  you  cannot  bring 
the  crystal  to  a  state  where  it  can  attain  to  sight :  this 
is  impossible.  So  the  moon  which  is  in  the  heavens, 
however  far  it  might  evolve,  could  never  become  a 
luminous  sun ;  but  in  its  own  condition  it  has  apogee 
and  perigee.  However  far  the  disciples  might  pro- 
gress, they  could  never  become  Christ.  It  is  true  that 
coal  could  become  a  diamond,  but  both  are  in  the 
mineral  condition  and  their  component  elements  are 
the  same. 


LXIV 

THE  STATE  OF  MAN  AND  HIS  PROGRESS 
AFTER  DEATH 

WHEN  we  consider  beings  with  the  seeing  eye,  we 
observe  that  they  are  limited  to  three  sorts :  that  is  to 
say,  as  a  whole,  they  are  either  mineral,  vegetable,  or 
animal ;  each  of  these  three  classes  containing  species. 
Man  is  the  highest  species  because  he  is  the  possessor 
of  the  perfections  of  all  the  classes ;  that  is,  he  has  a 
body  which  grows  and  which  feels.  As  well  as  having 
the  perfections  of  the  mineral,  of  the  vegetable,  and  of 
the  animal,  he  also  possesses  an  especial  excellence 
which  the  other  beings  are  without;  that  is,  the 
intellectual  perfections.  Therefore  man  is  the  most 
noble  of  beings. 

Man  is  in  the  highest  degree  of  materiality,  and  at 
the  beginning  of  spirituality ;  that  is  to  say,  he  is  the 
end  of  imperfection  and  the  beginning  of  perfection. 
He  is  at  the  last  degree  of  darkness,  and  at  the  begin- 
ning of  light;  that  is  why  it  has  been  said  that  the 
condition  of  man  is  the  end  of  the  night  and  the 
beginning  of  day,  meaning  that  he  is  the  sum  of  all 
the  degrees  of  imperfection,  and  that  he  possesses  the 
degrees  of  perfection.  He  has  the  animal  side  as  well 
as  the  angelic  side ;  and  the  aim  of  an  educator  is  to 
so  train  human  souls,  that  their  angelic  aspect  may 

272 


POWERS  AND  CONDITIONS  OF  MAN    273 

overcome  their  animal  side.  Then,  if  the  divine  power 
in  man  which  is  his  essential  perfection,  overcomes  the 
satanic  power,  which  is  absolute  imperfection,  he  be- 
comes the  most  excellent  among  the  creatures ;  but  if 
the  satanic  power  overcomes  the  divine  power,  he 
becomes  the  lowest  of  the  creatures.  That  is  why  he 
is  the  end  of  imperfection  and  the  beginning  of  perfec- 
tion. Not  in  any  other  of  the  species  in  the  world  of 
existence  is  there  such  a  difference,  contrast,  contradic- 
tion, and  opposition,  as  in  the  species  of  man.  Thus 
the  reflection  of  the  Divine  Light  was  in  man,  as  in 
Christ,  and  see  how  loved  and  honoured  he  is  !  At  the 
same  time  we  see  man  worshipping  a  stone,  a  clod  of 
earth,  or  a  tree :  how  vile  he  is,  in  that  his  object  of 
worship  should  be  the  lowest  existence — that  is  a  stone, 
or  clay,  without  spirit ;  a  mountain,  a  forest,  or  a  tree. 
What  shame  is  greater  for  man  than  to  worship  the 
lowest  existences  ?  In  the  same  way,  knowledge  is  a 
quality  of  man,  and  so  is  ignorance ;  truthfulness  is  a 
quality  of  man,  so  is  falsehood;  trustworthiness  and 
treachery,  justice  and  injustice,  are  qualities  of  man, 
and  so  forth.  Briefly,  all  the  perfections  and  virtues, 
and  all  the  vices,  are  qualities  of  man. 

Consider  equally  the  differences  between  individual 
men.  The  Christ  was  in  the  form  of  man,  and  Caiaphas 
was  in  the  form  of  man ;  Moses  and  Pharaoh,  Abel 
and  Cain,  Baha'u'llah  and  Yahya,1  were  men. 

Man  is  said  to  be  the  greatest  representative  of 
God,  and  he  is  the  Book  of  Creation  because  all 
the  mysteries  of  beings  exist  in  him.  If  he  comes 

1  Mirza  Yahya  Subhi  Azal,  half-brother  of  Baha'u'llah,  and  his 
irreconcilable  enemy. 


274          SOME  ANSWERED  QUESTIONS 

under  the  shadow  of  the  True  Educator  and  is  rightly 
trained,  he  becomes  the  essence  of  essences,  the  light 
of  lights,  the  spirit  of  spirits;  he  becomes  the  centre 
of  the  divine  appearances,  the  source  of  spiritual 
qualities,  the  rising-place  of  heavenly  lights,  and  the 
receptacle  of  divine  inspirations.  If  he  is  deprived 
of  this  education  he  becomes  the  manifestation  of 
satanic  qualities,  the  sum  of  animal  vices,  and  the 
source  of  all  dark  conditions. 

The  reason  of  the  mission  of  the  Prophets  is 
to  educate  men;  so  that  this  piece  of  coal  may 
become  a  diamond,  and  this  fruitless  tree  may  be 
engrafted,  and  yield  the  sweetest,  most  delicious 
fruits.  When  man  reaches  the  noblest  state  in  the 
world  of  humanity,  then  he  can  make  further  progress 
in  the  conditions  of  perfection,  but  not  in  state;  for 
such  states  are  limited,  but  the  divine  perfections  are 
endless. 

Both  before  and  after  putting  off  this  material  form, 
there  is  progress  in  perfection,  but  not  in  state.  So 
beings  are  consummated  in  perfect  man.  There  is 
no  other  being  higher  than  a  perfect  man.  But  man 
when  he  has  reached  this  state  can  still  make  progress 
in  perfections  but  not  in  state,  because  there  is  no 
state  higher  than  that  of  a  perfect  man  to  which  he 
can  transfer  himself.  He  only  progresses  in  the  state 
of  humanity,  for  the  human  perfections  are  infinite. 
Thus,  however  learned  a  man  may  be,  we  can  imagine 
one  more  learned. 

Hence,  as  the  perfections  of  humanity  are  endless, 
man  can  also  make  progress  in  perfections  after  leaving 
this  world. 


LXV 

EXPLANATION  OF  A  VERSE  IN  THE 
KITABU'L-AQDAS 

Question. — It  is  said  in  the  Kitabu'l-Aqdas :  '  He 
is  of  the  people  of  error,  though  he  shows  forth 
all  good  actions.'  What  is  the  meaning  of  this 
verse  ? 

Answer. — This  blessed  verse  means  that  the  founda- 
tion of  success  and  salvation  is  the  knowledge  of  God, 
and  that  the  results  of  the  knowledge  of  God  are  the 
good  actions  which  are  the  fruits  of  faith. 

If  man  has  not  this  knowledge,  he  will  be  separated 
from  God;  and  when  this  separation  exists,  good 
actions  have  not  complete  effect.  This  verse  does 
not  mean  that  the  souls  separated  from  God  are 
equal,  whether  they  perform  good  or  bad  actions. 
It  signifies  only  that  the  foundation  is  to  know 
God,  and  the  good  actions  result  from  this  know- 
ledge. Nevertheless,  it  is  certain  that  between  the 
good,  the  sinners  and  the  wicked  who  are  veiled 
from  God,  there  is  a  difference.  For  the  veiled  one 
who  has  good  principles  and  character,  deserves 
the  pardon  of  God;  whilst  he  who  is  a  sinner, 
and  has  bad  qualities  and  character,  is  deprived  of 

275 


276  SOME  ANSWERED  QUESTIONS 

the  bounties  and  blessings  of  God:    herein  lies  the 
difference. 

Therefore  the  blessed  verse  means  that  good 
actions  alone,  without  the  knowledge  of  God,  cannot 
be  the  cause  of  eternal  salvation,  everlasting  success, 
and  prosperity,  and  entrance  into  the  Kingdom  of 
God. 


LXVI 

THE  EXISTENCE  OF  THE  RATIONAL  SOUL 
AFTER  THE  DEATH  OF  THE  BODY 

Question. — After  the  body  is  put  aside  and  the  spirit 
has  obtained  freedom,  in  what  way  will  the  rational 
soul  exist?  Let  us  suppose  that  the  souls  who  are 
assisted  by  the  bounty  of  God  attain  to  true  existence 
and  eternal  life :  but  what  becomes  of  the  rational  souls, 
that  is  to  say,  the  veiled  spirits  ? 1 

Answer. — Some  think  that  the  body  is  the  substance 
and  exists  by  itself,  and  that  the  spirit  is  accidental, 
and  depends  upon  the  substance  of  the  body ;  although, 
on  the  contrary,  the  rational  soul  is  the  substance,  and 
the  body  depends  upon  it.  If  the  accident,  that  is  to 
say  the  body,  be  destroyed,  the  substance,  the  spirit 
remains. 

Secondly,  the  rational  soul,  meaning  the  human 
spirit,  does  not  descend  into  the  body ;  that  is  to 
say,  it  does  not  enter  it,  for  descent  and  entrance 
are  characteristics  of  bodies,  and  the  rational  soul  is 
exempt  from  this.  The  spirit  never  entered  this  body, 
so  in  quitting  it,  it  will  not  be  in  need  of  an  abiding- 
place:  no,  the  spirit  is  connected  with  the  body,  as 

1  '  Veiled  spirits'  here  signify  rational  souls,  souls  not  possessing  the 
spirit  of  faith.  Cf.  '  Soul,  Spirit,  and  Mind,'  page  243. 

277 


278  SOME  ANSWERED  QUESTIONS 

this  light  is  with  this  mirror.  When  the  mirror  is 
clear  and  perfect,  the  light  of  the  lamp  will  be  apparent 
in  it,  and  when  the  mirror  becomes  covered  with  dust 
or  breaks,  the  light  will  disappear. 

The  rational  soul,  that  is  to  say  the  human  spirit, 
has  neither  entered  this  body  nor  existed  through  it ; 
so  after  the  disintegration  of  the  composition  of  the 
body,  how  should  it  be  in  need  of  a  substance  through 
which  it  may  exist  ?  On  the  contrary,  the  rational  soul 
is  the  substance  through  which  the  body  exists.  The 
personality  of  the  rational  soul  is  from  its  beginning ; 
it  is  not  due  to  the  instrumentality  of  the  body ;  but 
the  state  and  the  personality  of  the  rational  soul  may 
be  strengthened  in  this  world ;  it  will  make  progress, 
and  will  attain  to  the  degrees  of  perfection ;  or  it  will 
remain  in  the  lowest  abyss  of  ignorance,  veiled  and 
deprived  from  beholding  the  signs  of  God. 

Question. — Through  what  means  will  the  spirit  of 
man,  that  is  to  say  the  rational  soul,  after  departing 
from  this  mortal  world,  make  progress  ? 

Answer. — The  progress  of  man's  spirit  in  the  divine 
world,  after  the  severance  of  its  connection  with  the 
body  of  dust,  is  through  the  bounty  and  grace  of  the 
Lord  alone,  or  through  the  intercession  and  the  sincere 
prayers  of  other  human  souls,  or  through  the  charities 
and  important  good  works  which  are  performed  in 
its  name. 

THE   IMMORTALITY   OF   CHILDREN 

Question. — What  is  the  condition  of  children  who  die 
before  attaining  the  age  of  discretion,  or  before  the 
appointed  time  of  birth  ? 


POWERS  AND  CONDITIONS  OF  MAN    279 

Answer. — These  infants  are  under  the  shadow  of  the 
favour  of  God;  and  as  they  have  not  committed  any 
sin,  and  are  not  soiled  with  the  impurities  of  the  world 
of  nature,  they  are  the  centres  of  the  manifestation  of 
bounty,  and  the  Eye  of  Compassion  will  be  turned 
upon  them. 


LXVII 

ETERNAL  LIFE  AND  ENTRANCE  INTO 
THE  KINGDOM  OF  GOD 

You  question  about  eternal  life,  and  the  entrance 
into  the  Kingdom.  The  outer  expression  used  for 
the  Kingdom,  is  heaven:  but  this  is  a  comparison 
and  similitude,  not  a  reality  or  fact ;  for  the  Kingdom 
is  not  a  material  place,  it  is  sanctified  from  time  and 
place.  It  is  a  spiritual  world,  a  divine  world,  and  the 
centre  of  the  Sovereignty  of  God ;  it  is  freed  from 
body  and  that  which  is  corporeal,  and  it  is  purified 
and  sanctified  from  the  imaginations  of  the  human 
world.  To  be  limited  to  place  is  a  property  of  bodies 
and  not  of  spirits.  Place  and  time  surround  the 
body,  not  the  mind  and  spirit.  Observe  that  the 
body  of  man  is  confined  to  a  small  place]:  it  covers 
only  two  spans  of  earth;  but  the  spirit  and  mind  of 
man  travel  to  all  countries  and  regions — even  through 
the  limitless  space  of  the  heavens — surround  all  that 
exists,  and  make  discoveries  in  the  exalted  spheres 
and  infinite  distances.  This  is  because  the  spirit  has 
no  place,  it  is  placeless;  and  for  the  spirit,  the  earth 
and  the  heaven  are  as  one,  since  it  makes  discoveries 
in  both.  But  the  body  is  limited  to  a  place,  and  does 
not  know  that  which  is  beyond  it. 

For  life  is  of  two  kinds :  that  of  the  body,  and  that 
of  the  spirit.     The  life  of  the  body  is  material  life, 


POWERS  AND  CONDITIONS  OF  MAN     281 

but  the  life  of  the  spirit  expresses  the  existence  of 
the  Kingdom,  which  consists  in  receiving  the  Spirit 
of  God,  and  becoming  vivified  by  the  breath  of  the 
Holy  Spirit.  Although  the  material  life  has  existence, 
it  is  pure  non-existence  and  absolute  death  for  the 
holy  saints.  So  man  exists,  and  this  stone  also  exists, 
but  what  a  difference  between  the  existence  of  man  and 
that  of  the  stone !  Though  the  stone  exists,  in  relation 
to  the  existence  of  man  it  is  non-existent. 

The  meaning  of  eternal  life  is  the  gift  of  the  Holy 
Spirit,  as  the  flower  receives  the  gift  of  the  season, 
the  air,  and  the  breezes  of  spring.  Consider:  this 
flower  had  life  in  the  beginning  like  the  life  of  the 
mineral;  but  by  the  coming  of  the  season  of  spring, 
of  the  bounty  of  the  clouds  of  the  springtime,  and  of 
the  heat  of  the  glowing  sun,  it  attained  to  another  life 
of  the  utmost  freshness,  delicacy,  and  fragrance.  The 
first  life  of  the  flower,  in  comparison  to  the  second  life, 
is  death. 

The  meaning  is  that  the  life  of  the  Kingdom  is  the 
life  of  the  spirit,  the  eternal  life,  and  that  it  is  purified 
from  place,  like  the  spirit  of  man  which  has  no  place. 
For  if  you  examine  the  human  body,  you  will  not  find 
a  special  spot  or  locality  for  the  spirit,  for  it  has  never 
had  a  place;  it  is  immaterial.  It  has  a  connection 
with  the  body,  like  that  of  the  sun  with  this  mirror. 
The  sun  is  not  within  the  mirror,  but  it  has  a  connec- 
tion with  the  mirror. 

In  the  same  way  the  world  of  the  Kingdom  is 
sanctified  from  everything  that  can  be  perceived  by 
the  eye  or  by  the  other  senses— hearing,  smell,  taste, 
or  touch.  The  mind  which  is  in  man,  the  existence 


282          SOME  ANSWERED  QUESTIONS 

of  which  is  recognised — where  is  it  in  him?  If  you 
examine  the  body  with  the  eye,  the  ear,  or  the  other 
senses,  you  will  not  find  it;  nevertheless  it  exists. 
Therefore  the  mind  has  no  place,  but  it  is  connected 
with  the  brain.  The  Kingdom  is  also  like  this.  In 
the  same  way  love  has  no  place,  but  it  is  connected 
with  the  heart ;  so  the  Kingdom  has  no  place,  but  is 
connected  with  man. 

Entrance  into  the  Kingdom  is  through  the  love  of 
God,  through  detachment,  through  holiness  and 
chastity,  through  truthfulness,  purity,  steadfastness, 
faithfulness,  and  the  sacrifice  of  life. 

These  explanations  show  that  man  is  immortal  and 
lives  eternally.  For  those  who  believe  in  God,  who 
have  love  of  God,  and  faith,  life  is  excellent — that  is, 
it  is  eternal;  but  to  those  souls  who  are  veiled  from 
God,  although  they  have  life,  it  is  dark,  and  in  com- 
parison with  the  life  of  believers  it  is  non-existence. 

For  example,  the  eye  and  the  nail  are  living;  but 
the  life  of  the  nail  in  relation  to  the  life  of  the  eye  is 
non-existent.  This  stone  and  this  man  both  exist; 
but  the  stone  in  relation  to  the  existence  of  man  is 
non-existent,  it  has  no  being;  for  when  man  dies, 
and  his  body  is  destroyed  and  annihilated,  it  becomes 
like  stone  and  earth.  Therefore  it  is  clear  that 
although  the  mineral  exists,  in  relation  to  man  it  is 
non-existent. 

In  the  same  way,  the  souls  who  are  veiled  from  God, 
although  they  exist  in  this  world  and  in  the  world  after 
death,  are  in  comparison  with  the  holy  existence  of  the 
children  of  the  Kingdom  of  God,  non-existing  and 
separated  from  God. 


LXVIII 
FATE 

Question. — Is  the  predestination  which  is  mentioned  in 
the  Holy  Books  a  decreed  thing?  If  so,  is  not  the 
effort  to  avoid  it  useless  ? 

Answer. — Fate  is  of  two  kinds :  one  is  decreed,  and 
the  other  is  conditional  or  impending.  The  decreed 
fate  is  that  which  cannot  change  or  be  altered,  and 
conditional  fate  is  that  which  may  occur.  So,  for  this 
lamp,  the  decreed  fate  is  that  the  oil  burns,  and  will 
be  consumed;  therefore  its  eventual  extinction  is  a 
decree  which  it  is  impossible  to  alter  or  to  change, 
because  it  is  a  decreed  fate.  In  the  same  way,  in 
the  body  of  man  a  power  of  life  has  been  created, 
and  as  soon  as  it  is  destroyed  and  ended,  the  body 
will  certainly  be  decomposed ;  so  when  the  oil  in  this 
lamp  is  burnt  and  finished,  the  lamp  will  undoubtedly 
become  extinguished. 

But  conditional  fate  may  be  likened  to  this :  while 
there  is  still  oil,  a  violent  wind  blows  on  the  lamp, 
which  extinguishes  it.  This  is  a  conditional  fate. 
It  is  wise  to  avoid  it,  to  protect  oneself  from  it,  to 
be  cautious  and  circumspect.  But  the  decreed  fate, 
which  is  like  the  finishing  of  the  oil  in  the  lamp, 
cannot  be  altered,  changed,  nor  delayed.  It  must 
happen;  it  is  inevitable  that  the  lamp  will  become 
extinguished. 


LXIX 
THE  INFLUENCE  OF  THE  STARS 

Question. — Have  the  stars  of  the  heavens  any  influence 
upon  the  human  soul,  or  have  they  not  ? 

Answer. — Some  of  the  celestial  stars  have  a  clear  and 
apparent  material  effect  upon  the  terrestrial  globe  and 
the  earthly  beings,  which  needs  no  explanation.  Con- 
sider the  sun,  which  through  the  aid  and  the  provi- 
dence of  God  develops  the  earth  and  all  earthly  beings. 
Without  the  light  and  heat  of  the  sun,  all  the  earthly 
creatures  would  be  entirely  non-existent. 

With  regard  to  the  spiritual  influence  of  stars,  though 
this  influence  of  stars  in  the  human  world  may  appear 
strange,  still,  if  you  reflect  deeply  upon  this  subject, 
you  will  not  be  so  much  surprised  at  it.  My  meaning 
is  not,  however,  that  the  decrees  which  the  astrologers 
of  former  times  inferred  from  the  movements  of  the 
stars  corresponded  to  occurrences;  for  the  decrees  of 
those  former  astrologers  were  forms  of  imagination 
which  were  originated  by  Egyptian,  Assyrian,  and 
Chaldean  priests,  nay,  rather,  they  were  due  to  the 
fancies  of  Hindus,  to  the  myths  of  the  Greeks, 
Romans,  and  other  star-worshippers.  But  I  mean 
that  this  limitless  universe  is  like  the  human  body, 
all  the  members  of  which  are  connected  and  linked 

28i 


POWERS  AND  CONDITIONS  OF  MAN    285 

with  one  another  with  the  greatest  strength.  How 
much  the  organs,  the  members,  and  the  parts  of 
the  body  of  man  are  intermingled  and  connected  for 
mutual  aid  and  help,  and  how  much  they  influence  one 
another !  In  the  same  way,  the  parts  of  this  infinite 
universe  have  their  members  and  elements  connected 
with  one  another,  and  influence  one  another  spiritually 
and  materially. 

For  example,  the  eye  sees,  and  all  the  body  is 
affected;  the  ear  hears,  and  all  the  members  of  the 
body  are  moved.  Of  this  there  is  no  doubt ;  and  the 
universe  is  like  a  living  person.  Moreover,  the  con- 
nection which  exists  between  the  members  of  beings 
must  necessarily  have  an  effect  and  impression,  whether 
it  be  material  or  spiritual. 

For  those  who  deny  spiritual  influence  upon  material 
things  we  mention  this  brief  example :  wonderful  sounds 
and  tones,  melodies  and  charming  voices  are  accidents 
which  affect  the  air — for  sound  is  the  term  for  vibra- 
tions of  the  air — and  by  these  vibrations  the  nerves  of 
the  tympanum  of  the  ear  are  affected,  and  hearing 
results.  Now  reflect  that  the  vibration  of  the  air, 
which  is  an  accident  of  no  importance,  attracts  and 
perturbs  the  spirit  of  man,  and  has  great  effect  upon 
him:  it  makes  him  weep  or  laugh;  perhaps  it  will 
influence  him  to  such  a  degree  that  he  will  throw  him- 
self into  danger.  Therefore  see  the  connection  which 
exists  between  the  spirit  of  man  and  the  atmospheric 
vibration,  so  that  the  movement  of  the  air  becomes  the 
cause  of  transporting  him  from  one  state  to  another, 
and  of  entirely  overpowering  him ;  it  will  deprive  him 
of  patience  and  tranquillity.  Consider  how  strange  this 


286  SOME  ANSWERED  QUESTIONS 

is,  for  nothing  comes  forth  from  the  singer  which  enters 
into  the  listener ;  nevertheless,  a  great  spiritual  effect 
is  produced.  Therefore,  surely  so  great  a  connection 
between  beings  must  have  spiritual  effect  and  influence. 

It  has  been  mentioned  that  the  members  and  parts 
of  man  affect  and  influence  one  another.  For  example, 
the  eye  sees,  the  heart  is  affected ;  the  ear  hears,  and 
the  spirit  is  influenced;  the  heart  is  at  rest,  the 
thoughts  become  serene,  and  for  all  the  members  of 
man's  body  a  pleasant  condition  is  realised.  What  a 
connection,  and  what  an  agreement  is  this !  Since  this 
connection,  this  spiritual  effect  and  this  influence  exists 
between  the  members  of  the  body  of  man,  who  is  only 
one  of  many  finite  beings,  certainly  between  these 
universal  and  infinite  beings  there  will  also  be  a 
spiritual  and  material  connection.  Although  by  exist- 
ing rules  and  actual  science  these  connections  cannot 
be  discovered,  nevertheless  their  existence  between  all 
beings  is  certain  and  absolute. 

To  conclude :  the  beings,  whether  great  or  small,  are 
connected  with  one  another  by  the  perfect  wisdom  of 
God,  and  affect  and  influence  one  another.  If  it  were 
not  so,  in  the  universal  system  and  the  general  arrange- 
ment of  existence,  there  would  be  disorder  and  imper- 
fection. But  as  beings  are  connected  one  with  another 
with  the  greatest  strength,  they  are  in  order  in  their 
places  and  perfect. 

This  subject  is  worthy  of  examination. 


LXX 

FREE-WILL 

Question. — Is  man  a  free  agent  in  all  his  actions,  or  is 
he  compelled  and  constrained  ? 

Answer. — This  question  is  one  of  the  most  important 
and  abstruse  of  divine  problems.  If  God  wills, 
another  day,  at  the  beginning  of  dinner,  we  will  under- 
take the  explanation  of  this  subject  in  detail ;  now  we 
will  explain  it  briefly,  in  a  few  words,  as  follows.  Some 
things  are  subject  to  the  free-will  of  man,  such  as 
justice,  equity,  tyranny,  and  injustice,  as  well  as  all  the 
good  and  evil  actions ;  it  is  evident  and  clear  that  these 
actions  are,  for  the  most  part,  left  to  the  will  of  man. 
But  there  are  certain  things  to  which  man  is  forced 
and  compelled :  such  as  sleep,  death,  sickness,  decline 
of  power,  injuries,  and  misfortunes  ;  these  are  not  sub- 
ject to  the  will  of  man,  and  he  is  not  responsible  for 
them,  for  he  is  compelled  to  endure  them.  But  in  the 
choice  of  good  and  bad  actions  he  is  free,  and  he 
commits  them  according  to  his  own  will. 

For  example,  if  he  wishes,  he  can  pass  his  time  in 
praising  God,  or  he  can  be  occupied  with  other 
thoughts.  He  can  be  an  enkindled  light  through  the 
fire  of  the  love  of  God,  and  a  philanthropist  loving 
the  world,  or  he  can  be  a  hater  of  mankind,  and 
engrossed  with  material  things.  He  can  be  just  or 

287 


288  SOME  ANSWERED  QUESTIONS 

cruel.  These  actions  and  these  deeds  are  subject  to 
the  control  of  the  will  of  man  himself,  consequently  he 
is  responsible  for  them. 

Now  another  question  arises:  Man  is  absolutely 
helpless  and  dependent,  since  might  and  power  belong 
especially  to  God.  Both  exaltation  and  humiliation 
depend  upon  the  good  pleasure  and  the  will  of  the 
Most  High. 

It  is  said  in  the  Gospel,  that  God  is  like  a  potter  who 
makes  '  one  vessel  unto  honour  and  another  unto  dis- 
honour.' Now  the  dishonoured  vessel  has  no  right  to 
find  fault  with  the  potter,  saying,  Why  did  you  not 
make  me  a  precious  cup,  which  is  passed  from  hand  to 
hand  ?  The  meaning  of  this  verse  is  that  the  states  of 
beings  are  different.  That  which  is  in  the  lowest  state 
of  existence,  like  the  mineral,  has  no  right  to  complain, 
saying,  0  God,  why  have  you  not  given  me  the  vegetable 
perfections  ?  In  the  same  way,  the  plant  has  no  right 
to  complain  that  it  has  been  deprived  of  the  perfec- 
tions of  the  animal  world.  Also  it  is  not  befitting  for 
the  animal  to  complain  of  the  want  of  the  human 
perfections.  No,  all  these  things  are  perfect  in  their 
own  degree,  and  they  must  strive  after  the  perfections 
of  their  own  degree.  The  inferior  beings,  as  we  have 
said,  have  neither  the  right  to,  nor  the  fitness  for,  the 
states  of  the  superior  perfections :  no,  their  progress 
must  be  in  their  own  state. 

Also  the  inaction,  or  the  movement  of  man,  depends 
upon  the  assistance  of  God.  If  he  is  not  aided,  he  is 
not  able  to  do  either  good  or  evil.  But  when  the  help 
of  existence  comes  from  the  Generous  Lord,  he  is  able 
to  do  both  good  and  evil ;  but  if  the  help  is  cut  off,  he 


POWERS  AND  CONDITIONS  OF  MAN    289 

remains  absolutely  helpless.  This  is  why  in  the  Holy 
Books  they  speak  of  the  help  and  assistance  of  God. 
So  this  condition  is  like  that  of  a  ship,  which  is  moved 
by  the  power  of  the  wind  or  steam ;  if  this  power  ceases, 
the  ship  cannot  move  at  all.  Nevertheless,  the  rudder 
of  the  ship  turns  it  to  either  side,  and  the  power  of  the 
steam  moves  it  in  the  desired  direction.  If  it  is  directed 
to  the  east,  it  goes  to  the  east ;  or  if  it  is  directed  to  the 
west,  it  goes  to  the  west.  This  motion  does  not  come 
from  the  ship ;  no,  it  comes  from  the  wind  or  the  steam. 

In  the  same  way,  in  all  the  action  or  inaction  of  man, 
he  receives  power  from  the  help  of  God;  but  the 
choice  of  good  or  evil  belongs  to  the  man  himself.  So, 
if  a  king  should  appoint  some  one  to  be  the  governor 
of  a  city,  and  should  grant  him  the  power  of  authority, 
and  should  show  him  the  paths  of  justice  and  injustice 
according  to  the  laws : — if  then  this  governor  should 
commit  injustice,  although  he  should  act  by  the 
authority  and  power  of  the  king,  the  latter  would  be 
absolved  from  injustice.  But  if  he  should  act  with 
justice,  he  would  do  it  also  through  the  authority  of  the 
king,  who  would  be  pleased  and  satisfied. 

That  is  to  say,  though  the  choice  of  good  and  evil 
belongs  to  man,  under  all  circumstances  he  is  depen- 
dent upon  the  sustaining  help  of  life,  which  comes 
from  the  Omnipotent.  The  Kingdom  of  God  is  very 
great,  and  all  are  captives  in  the  grasp  of  His  Power. 
The  servant  cannot  do  anything  by  his  own  will; 
God  is  powerful,  Omnipotent,  and  the  Helper  of  all' 
beings. 

This  question  has  become  clearly  explained. 
Salutations ! 


LXXI 

VISIONS,  AND  COMMUNICATION  WITH 
SPIRITS 

Question. — Some  people  believe  that  they  achieve 
spiritual  discoveries;  that  is  to  say,  that  they  con- 
verse with  spirits.  What  kind  of  communion  is 
this? 

Answer. — Spiritual  discoveries  are  of  two  kinds :  one 
kind  is  of  the  imagination,  and  is  only  the  assertion 
of  a  few  people ;  the  other  kind  resembles  inspiration, 
and  this  is  real— such  are  the  revelations  of  Isaiah,  of 
Jeremiah,  and  of  St.  John,  which  are  real. 

Reflect  that  man's  power  of  thought  consists  of  two 
kinds.  One  kind  is  true,  when  it  agrees  with  a  deter- 
mined truth.  Such  conceptions  find  realisation  in  the 
exterior  world;  such  are  accurate  opinions,  correct 
theories,  scientific  discoveries,  and  inventions. 

The  other  kind  of  conceptions  is  made  up  of  vain 
thoughts  and  useless  ideas  which  yield  neither  fruit 
nor  result,  and  which  have  no  reality ;  no,  they  surge 
like  the  waves  of  the  sea  of  imaginations,  and  they 
pass  away  like  idle  dreams. 

In  the  same  way,  there  are  two  sorts  of  spiritual 
discoveries.  One  is  the  revelations  of  the  Prophets, 
and  the  spiritual  discoveries  of  the  elect.  The  visions 


290 


POWERS  AND  CONDITIONS  OF  MAN    291 

of  the  Prophets  are  not  dreams;  no,  they  are  spiritual 
discoveries  and  have  reality.  They  say,  for  example : 
1 1  saw  a  person  in  a  certain  form,  and  I  said  such  a 
thing,  and  he  gave  such  an  answer.'  This  vision  is  in 
the  world  of  wakefulness,  and  not  in  that  of  sleep. 
Nay,  it  is  a  spiritual  discovery  which  is  expressed  as  if 
it  were  the  appearance  of  a  vision. 

The  other  kind  of  spiritual  discoveries  is  made  up  of 
pure  imaginations ;  but  these  imaginations  become 
embodied  in  such  a  way  that  many  simple-hearted 
people  believe  that  they  have  a  reality.  That  which 
proves  it  clearly  is  that  from  this  controlling  of  spirits 
no  result  or  fruit  has  ever  been  produced :  no,  they  are 
but  narratives  and  stories. 

Know  that  the  reality  of  man  embraces  the  realities 
of  things,  and  discovers  the  verities,  properties,  and 
secrets  of  things.  So  all  these  arts,  wonders,  sciences, 
and  knowledge,  have  been  discovered  by  the  human 
reality.  At  one  time  these  sciences,  knowledge, 
wonders,  and  arts  were  hidden  and  concealed  secrets ; 
then  gradually  the  human  reality  discovered  them,  and 
brought  them  from  the  realm  of  the  invisible  to  the 
plane  of  the  visible.  Therefore  it  is  evident  that  the 
reality  of  man  embraces  things.  Thus,  it  is  in  Europe 
and  discovers  America ;  it  is  on  the  earth  and  it  makes 
discoveries  in  the  heavens.  It  is  the  revealer  of  the 
secrets  of  things,  and  it  is  the  knower  of  the  realities  of 
that  which  exists.  These  discoveries  corresponding  to 
the  reality  are  similar  to  revelation  which  is  spiritual 
comprehension,  divine  inspiration,  and  the  association 
of  human  spirits.  For  instance,  the  Prophet  says,  '  I 
saw,  I  said,  I  heard  such  a  thing.'  It  is  therefore 


292          SOME  ANSWERED  QUESTIONS 

evident  that  the  spirit  has  great  perception  without 
the  intermediary  of  any  of  the  five  senses,  such  as  the 
eyes  or  ears.  Among  spiritual  souls  there  are  spiritual 
understandings,  discoveries,  a  communion  which  is  puri- 
fied from  imagination  and  fancy,  an  association  which 
is  sanctified  from  time  and  place.  So  it  is  written 
in  the  Gospel  that  on  Mount  Tabor,  Moses  and  Elias 
came  to  Christ,  and  it  is  evident  that  this  was  not  a 
material  meeting.  It  was  a  spiritual  condition,  which 
is  expressed  as  a  physical  meeting. 

The  other  sort  of  converse,  presence,  and  communi- 
cations of  spirits  is  but  imagination  and  fancy,  which 
only  appears  to  have  reality. 

The  mind  and  the  thought  of  man  sometimes  dis- 
cover truths,  and  from  this  thought  and  discovery  signs 
and  results  are  produced.  This  thought  has  a  founda- 
tion ;  but  many  things  come  to  the  mind  of  man  which 
are  like  the  waves  of  the  sea  of  imaginations,  they  have 
no  fruit,  and  no  result  comes  from  them.  In  the  same 
way,  man  sees  in  the  world  of  sleep  a  vision  which 
becomes  exactly  realised;  at  another  time  he  sees  a 
dream  which  has  absolutely  no  result. 

What  we  mean  is  that  this  state,  which  we  call  the 
converse  and  communications  of  spirits,  is  of  two  kinds : 
one  is  simply  imaginary,  and  the  other  is  like  the 
visions  which  are  mentioned  in  the  Holy  Book,  such  as 
the  revelations  of  St.  John  and  Isaiah  and  the  meeting 
of  Christ  with  Moses  and  Elias.  These  are  real, 
and  produce  wonderful  effects  in  the  minds  and 
thoughts  of  men,  and  cause  their  hearts  to  be 
attracted. 


LXXII 
HEALING  BY  SPIRITUAL  MEANS 

Question. — Some  people  heal  the  sick  by  spiritual 
means,  that  is  to  say,  without  medicine.  How  is 
this? 

Answer. — Know  that  there  are  four  kinds  of  curing 
and  healing  without  medicine.  Two  are  due  to  material 
causes,  and  two  to  spiritual  causes. 

Of  the  two  kinds  of  material  healing,  one  is  due  to  \ 
the  fact  that  in  man  both  health  and  sickness  are 
contagious.  The  contagion  of  disease  is  violent  and 
rapid,  while  that  of  health  is  extremely  weak  and  slow. 
If  two  bodies  are  brought  into  contact  with  each  other, 
it  is  certain  that  microbic  particles  will  pass  from  one 
to  the  other.  In  the  same  way  that  disease  is  trans- 
ferred from  one  body  to  another  with  rapid  and  strong 
contagion,  it  may  be  that  the  strong  health  of  a  healthy 
man  will  alleviate  a  very  slight  malady  in  a  sick  person. 
That  is  to  say,  the  contagion  of  disease  is  violent  and 
has  a  rapid  effect,  while  that  of  health  is  very  slow  and 
has  a  small  effect,  and  it  is  only  in  very  slight  diseases 
that  it  has  even  this  small  effect.  The  strong  power 
of  a  healthy  body  can  overcome  a  slight  weakness  of 
a  sick  body,  and  health  results.  This  is  one  kind  of 
healing. 


294          SOME  ANSWERED  QUESTIONS 

tv)  The  other  kind  of  healing  without  medicine  is 
through  the  magnetic  force  which  acts  from  one  body 
on  another,  and  becomes  the  cause  of  cure.  This  force 
also  has  only  a  slight  effect.  Sometimes  one  can  benefit 
a  sick  person  by  placing  one's  hand  upon  his  head  or 
upon  his  heart.  Why  ?  Because  of  the  effect  of  the 
magnetism,  and  of  the  mental  impression  made  upon 
the  sick  person  which  causes  the  disease  to  vanish. 
But  this  effect  is  also  very  slight  and  weak. 

Of  the  two  other  kinds  of  healing  which  are  spiritual 
— that  is  to  say,  where  the  means  of  cure  is  a  spiritual 

x1?1  power — one  results  from  the  entire  concentration  of 
the  mind  of  a  strong  person  upon  a  sick  person,  when 
the  latter  expects  with  all  his  concentrated  faith  that 
a  cure  will  be  effected  from  the  spiritual  power  of  the 
strong  person,  to  such  an  extent  that  there  will  be 
a  cordial  connection  between  the  strong  person  and 
the  invalid.  The  strong  person  makes  every  effort  to 
cure  the  sick  patient,  and  the  sick  patient  is  then  sure 
of  receiving  a  cure.  From  the  effect  of  these  mental 
impressions  an  excitement  of  the  nerves  is  produced, 
and  this  impression  and  this  excitement  of  the  nerves 
will  become  the  cause  of  the  recovery  of  the  sick 
person.  So  when  a  sick  person  has  a  strong  desire 
and  intense  hope  for  something,  and  hears  suddenly 
the  tidings  of  its  realisation,  a  nervous  excitement  is 
produced,  which  will  make  the  malady  entirely  dis- 
appear. In  the  same  way,  if  a  cause  of  terror  suddenly 
occurs,  perhaps  an  excitement  may  be  produced  in  the 
nerves  of  a  strong  person,  which  will  immediately 
cause  a  malady.  The  cause  of  the  sickness  will  be 
no  material  thing,  for  that  person  has  not  eaten 


POWERS  AND  CONDITIONS  OF  MAN    295 

anything,  and  nothing  harmful  has  touched  him ;  the 
excitement  of  the  nerves  is  then  the  only  cause  of  the 
illness.  In  the  same  way  the  sudden  realisation  of  a 
chief  desire  will  give  such  joy  that  the  nerves  will  be 
excited  by  it,  and  this  excitement  may  produce  health. 
To  conclude,  the  complete  and  perfect  connection 
between  the  spiritual  doctor  and  the  sick  person — that 
is,  a  connection  of  such  a  kind  that  the  spiritual  doctor 
entirely  concentrates  himself,  and  all  the  attention  of 
the  sick  person  is  given  to  the  spiritual  doctor  from 
whom  he  expects  to  realise  health — causes  an  excite- 
ment of  the  nerves,  and  health  is  produced.  But  all 
this  has  effect  only  to  a  certain  extent,  and  that  not 
always.  For  if  some  one  is  afflicted  with  a  very  violent 
disease,  or  is  wounded,  these  means  will  not  remove 
the  disease  nor  close  and  heal  the  wound.  That  is  to 
say,  these  means  have  no  power  in  severe  maladies, 
unless  the  constitution  helps,  because  a  strong  con- 
stitution often  overcomes  disease.  This  is  the  third 
kind  of  healing. 

Jl\  But  the  fourth  kind  of  healing  is  produced  through 
the  power  of  the  Holy  Spirit.  This  does  not  depend 
on  contact,  nor  on  sight,  nor  upon  presence;  it  is  not 
dependent  upon  any  condition.  Whether  the  disease 
be  light  or  severe,  whether  there  be  a  contact  of  bodies 
or  not,  whether  a  personal  connection  be  established 
between  the  sick  person  and  the  healer  or  not,  this 
healing  takes  place  through  the  power  of  the  Holy 
Spirit. 


LXXIII 
HEALING  BY  MATERIAL  MEANS 

YESTERDAY  at  table,  we  spoke  of  curative  treatment 
and  spiritual  healing,  which  consists  in  treating 
maladies  through  the  spiritual  powers. 

Now  let  us  speak  of  material  healing.  The  science 
of  medicine  is  still  in  a  condition  of  infancy;  it  has 
not  reached  maturity;  but  when  it  has  reached  this 
point,  cures  will  be  performed  by  things  which  are 
not  repulsive  to  the  smell  and  taste  of  man;  that  is 
to  say  by  aliments,  fruits,  and  vegetables  which  are 
agreeable  to  the  taste  and  have  an  agreeable  smell. 
For  the  provoking  cause  of  disease — that  is  to  say, 
the  cause  of  the  entrance  of  disease  into  the  human 
body — is  either  a  physical  one  or  is  the  effect  of  excite- 
ment of  the  nerves. 

But  the  principal  causes  of  disease  are  physical ;  for 
the  human  body  is  composed  of  numerous  elements, 
but  in  the  measure  of  an  especial  equilibrium.  As  long 
as  this  equilibrium  is  maintained,  man  is  preserved 
from  disease ;  but  if  this  essential  balance,  which  is  the 
pivot  of  the  constitution,  is  disturbed,  the  constitution 
is  disordered,  and  disease  will  supervene. 

For  instance,  there  is  a  decrease  in  one  of  the  con- 
stituent ingredients  of  the  body  of  man,  and  in  another 

296 


POWERS  AND  CONDITIONS  OF  MAN    297 

there  is  an  increase;  so  the  proportion  of  the  equili- 
brium is  disturbed,  and  disease  occurs.  For  example, 
one  ingredient  must  be  one  thousand  grammes  in 
weight,  and  another  five  grammes,  in  order  that  the 
equilibrium  be  maintained.  The  part  which  is  one 
thousand  grammes  diminishes  to  seven  hundred 
grammes,  and  that  which  is  five  grammes  augments 
until  the  measure  of  the  equilibrium  is  disturbed  ;  then 
disease  occurs.  When  by  remedies  and  treatments  the 
equilibrium  is  re-established,  the  disease  is  banished. 
So,  if  the  saccharine  constituent  increases,  the  health 
is  impaired;  and  when  the  doctor  forbids  sweet  and 
starchy  foods  the  saccharine  constituent  diminishes, 
the  equilibrium  is  re-established,  and  the  disease  is 
driven  off.  Now  the  readjustment  of  these  constituents 
of  the  human  body  is  obtained  by  two  means :  either 
by  medicines  or  by  aliments;  and  when  the  constitu- 
tion has  recovered  its  equilibrium,  disease  is  banished. 
All  the  elements  that  are  combined  in  man,  exist 
also  in  vegetables ;  therefore  if  one  of  the  constituents 
which  compose  the  body  of  man  diminishes,  and  he 
partakes  of  foods  in  which  there  is  much  of  that 
diminished  constituent,  then  the  equilibrium  will  be 
established,  and  a  cure  will  be  obtained.  So  long  as 
the  aim  is  the  readjustment  of  the  constituents  of  the 
body,  it  can  be  effected  either  by  medicine  or  by  food. 

The  majority  of  the  diseases  which  overtake  man 
also  overtake  the  animal ;  but  the  animal  is  not  cured 
by  drugs.  In  the  mountains,  as  in  the  wilderness, 
the  animal's  physician  is  the  power  of  taste  and  smell. 
The  sick  animal  smells  the  plants  that  grow  in  the 
wilderness,  he  eats  those  that  are  sweet  and  fragrant 


298          SOME  ANSWERED  QUESTIONS 

to  his  smell  and  taste,  and  is  cured.  The  cause  of 
his  healing  is  this.  When  the  saccharine  ingredient 
has  become  diminished  in  his  constitution,  he  begins 
to  long  for  sweet  things ;  therefore  he  eats  an  herb  with 
a  sweet  taste,  for  nature  urges  and  guides  him;  its 
smell  and  taste  please  him,  and  he  eats  it.  The 
saccharine  ingredient  in  his  nature  will  be  increased, 
and  health  will  be  restored. 

It  is  therefore  evident  that  it  is  possible  to  cure  by 
foods,  aliments,  and  fruits;  but  as  to-day  the  science 
of  medicine  is  imperfect,  this  fact  is  not  yet  fully 
grasped.  When  the  science  of  medicine  reaches  perfec- 
tion, treatment  will  be  given  by  foods,  aliments,  fragrant 
fruits,  and  vegetables,  and  by  various  waters,  hot  and 
cold  in  temperature. 

This  discourse  is  brief,  but,  if  God  wills,  at  another 
time,  when  the  occasion  is  suitable,  this  question  will 
be  more  fully  explained. 


PART  V 
MISCELLANEOUS  SUBJECTS 


LXXIV 
THE  NON-EXISTENCE  OF  EVIL 

THE  true  explanation  of  this  subject  is  very  difficult, 
Know  that  beings  are  of  two  kinds :  material  and 
spiritual,  those  perceptible  to  the  senses  and  those 
intellectual. 

Things  which  are  sensible  are  those  which  are  per- 
ceived by  the  five  exterior  senses ;  thus  those  outward 
existences  which  the  eyes  see,  are  called  sensible. 
Intellectual  things  are  those  which  have  no  outward 
existence,  but  are  conceptions  of  the  mind.  For  ex- 
ample, mind  itself  is  an  intellectual  thing  which  has 
no  outward  existence.  All  man's  characteristics  and 
qualities  form  an  intellectual  existence,  and  are  not 
sensible. 

Briefly,  the  intellectual  realities,  such  as  all  the 
qualities  and  admirable  perfections  of  man,  are  purely 
good,  and  exist.  Evil  is  simply  their  non-existence. 
So  ignorance  is  the  want  of  knowledge,  error  is  the 
want  of  guidance,  forgetfulness  is  the  want  of  memory, 
stupidity  is  the  want  of  good  sense.  All  these  things 
have  no  real  existence. 

In  the  same  way,  the  sensible  realities  are  absolutely 
good,  and  evil  is  due  to  their  non-existence ;  that  is  to 
say,  blindness  is  the  want  of  sight,  deafness  is  the  want 

801 


302  SOME  ANSWERED  QUESTIONS 

of  hearing,  poverty  is  the  want  of  wealth,  illness  is  the 
want  of  health,  death  is  the  want  of  life,  and  weakness 
is  the  want  of  strength. 

Nevertheless  a  doubt  occurs  to  the  mind:  that  is, 
scorpions  and  serpents  are  poisonous.  Are  they  good 
or  evil,  for  they  are  existing  beings  ?  Yes,  a  scorpion 
is  evil  in  relation  to  man;  a  serpent  is  evil,  in  rela- 
tion to  man ;  but  in  relation  to  themselves  they  are 
not  evil,  for  their  poison  is  their  weapon,  and  by  their 
sting  they  defend  themselves.  But  as  the  elements  of 
their  poison  do  not  agree  with  our  elements,  that  is  to 
say,  as  there  is  antagonism  between  these  different 
elements,  therefore  this  antagonism  is  evil;  but  in 
reality  as  regards  themselves  they  are  good. 

The  epitome  of  this  discourse  is,  that  it  is  possible 
that  one  thing  in  relation  to  another  may  be  evil,  and 
at  the  same  time  within  the  limits  of  its  proper  being  it 
may  not  be  evil.  Then  it  is  proved  that  there  is  no 
evil  in  existence;  all  that  God  created,  He  created 
good.  This  evil  is  nothingness ;  so  death  is  the  absence 
of  life.  When  man  no  longer  receives  life,  he  dies. 
Darkness  is  the  absence  of  light :  when  there  is  no 
light,  there  is  darkness.  Light  is  an  existing  thing, 
but  darkness  is  non-existent.  Wealth  is  an  existing 
thing,  but  poverty  is  non-existing. 

Then  it  is  evident  that  all  evils  return  to  non- 
existence.  Good  exists,  evil  is  non-existent. 


LXXV 
THAT  THERE  ARE  TWO  KINDS  OF  TORMENT 

KNOW  that  there  are  two  kinds  of  torment:  subtile 
and  gross.  For  example,  ignorance  itself  is  a  torment, 
but  it  is  a  subtile  torment ;  indifference  to  God  is  itself 
a  torment,  so  also  are  falsehood,  cruelty,  and  treachery. 
All  the  imperfections  are  torments,  but  they  are  subtile 
torments.  Certainly  for  an  intelligent  man,  death  is 
better  than  sin,  and  a  cut  tongue  is  better  than  lying 
or  calumny. 

The  other  kind  of  torment  is  gross :  such  as  penalties, 
imprisonment,  beating,  expulsion,  and  banishment.  But 
for  the  people  of  God,  separation  from  God  is  the 
greatest  torment  of  all. 


303 


LXXVI 
THE  JUSTICE  AND  MERCY  OF  GOD 

KNOW  that  to  do  justice  is  to  give  to  every  one 
according  to  his  deserts.  For  example,  when  a  work- 
man labours  from  morning  until  evening,  justice 
requires  that  he  shall  be  paid  his  wages ;  but  when  he 
has  done  no  work  and  taken  no  trouble,  he  is  given  a 
gift,  this  is  bounty.  If  you  give  alms  and  gifts  to  a 
poor  man  although  he  has  taken  no  trouble  for  you, 
nor  done  anything  to  deserve  it,  this  is  bounty.  So 
Christ  besought  forgiveness  for  his  murderers,  this  is 
called  bounty. 

Now  the  question  of  the  good  or  evil  of  things  is 
determined  by  reason  or  by  law.  Some  believe  that  it 
is  determined  by  law ;  such  are  the  Jews,  who  believing 
all  the  commandments  of  the  Pentateuch  to  be  ab- 
solutely obligatory,  regard  them  as  matters  of  law, 
not  of  reason.  Thus  they  say  that  one  of  the  command- 
ments of  the  Pentateuch  is  that  it  is  unlawful  to  partake 
of  meat  and  butter  together,  because  it  is1 '  taref,'  and 
'  taref '  in  Hebrew  means  unclean,  as  *  kosher '  means 
clean.  This,  they  say,  is  a  question  of  law,  and  not  of 
reason. 

But  the  theologians  think  that  the  good  and  evil  of 
things  depend  upon  both  reason  and  law.  The  chief 

304 


MISCELLANEOUS  SUBJECTS  305 

foundation  of  the  prohibition  of  theft,  treachery,  false- 
hood, hypocrisy,  and  cruelty,  is  reason.  Every  intelli- 
gent man  comprehends  that  murder,  theft,  treachery, 
falsehood,  hypocrisy,  and  cruelty  are  evil  and  reprehen- 
sible ;  for  if  you  prick  a  man  with  a  thorn,  he  will  cry 
out,  complain,  and  groan ;  so  it  is  evident  that  he  will 
understand  that  murder  according  to  reason  is  evil 
and  reprehensible.  If  he  commits  a  murder  he  will  be 
responsible,  whether  the  renown  of  the  Prophet  has 
reached  him  or  not;  for  it  is  reason  that  formulates 
the  reprehensible  character  of  the  action.  When  a 
man  commits  this  bad  action,  he  will  surely  be 
responsible. 

But  in  a  place  where  the  commands  of  a  Prophet  are 
not  known,  and  where  the  people  do  not  act  in  con- 
formity with  the  divine  instructions,  such  as  the 
command  of  Christ  to  return  good  for  evil,  but  act 
according  to  the  desires  of  nature — that  is,  if  they 
torment  those  who  torment  them — from  the  point  of 
view  of  religion  they  are  excused,  because  the  divine 
command  has  not  been  delivered  to  them.  Though 
they  do  not  deserve  mercy  and  beneficence,  nevertheless 
God  treats  them  with  mercy  and  forgives  them. 

Now  vengeance,  according  to  reason,  is  also  blame- 
worthy, because  through  vengeance  no  good  result  is 
gained  by  the  avenger.  So  if  a  man  strikes  another, 
and  he  who  is  struck  takes  revenge  by  returning  the 
blow,  what  advantage  will  he  gain  ?  Will  this  be  a 
balm  for  his  wound  or  a  remedy  for  his  pain?  No, 
God  forbid !  In  truth  the  two  actions  are  the  same ; 
both  are  injuries ;  the  only  difference  is  that  one 
occurred  first,  and  the  other  afterwards.  Therefore  if 

u 


306          SOME  ANSWERED  QUESTIONS 

he  who  is  struck  forgives,  nay,  if  he  acts  in  a  manner 
contrary  to  that  which  has  been  used  towards  him, 
this  is  laudable.  The  law  of  the  community  will  punish 
the  aggressor,  but  will  not  take  revenge.  This  punish- 
ment has  for  its  end  to  warn,  to  protect,  and  to  oppose 
cruelty  and  transgression,  so  that  other  men  may  not 
be  tyrannical. 

But  if  he  who  has  been  struck  pardons  and  for- 
gives, he  shows  the  greatest  mercy.  This  is  worthy  of 
admiration. 


LXXVII 

THE  RIGHT  METHOD  OF  TREATING 
CRIMINALS 

Question. — Should  a  criminal  be  punished,  or  forgiven 
and  disregarded  ? 

Answer. — There  are  two  sorts  of  retributory  punish- 
ments. One  is  vengeance,  the  other  chastisement. 
Man  has  not  the  right  to  take  vengeance,  but  the 
community  has  the  right  to  punish  the  criminal ;  and 
this  punishment  is  intended  to  warn  and  to  prevent, 
so  that  no  other  person  will  dare  to  commit  a  like 
crime.  This  punishment  is  for  the  protection  of  man's 
rights,  but  it  is  not  vengeance ;  vengeance  appeases 
the  anger  of  the  heart  by  opposing  one  evil  to  another. 
This  is  not  allowable;  for  man  has  not  the  right  to 
take  vengeance.  But  if  criminals  were  entirely  forgiven, 
the  order  of  the  world  would  be  upset.  So  punishment 
is  one  of  the  essential  necessities  for  the  safety  of  com- 
munities ;  but  he  who  is  oppressed  by  a  transgressor 
has  not  the  right  to  take  vengeance :  on  the  contrary, 
he  should  forgive  and  pardon,  for  this  is  worthy  of  the 
world  of  man. 

The  communities  must  punish  the  oppressor,  the 
murderer,  the  malefactor,  so  as  to  warn  and  restrain 
others  from  committing  like  crimes.  But  the  most 
essential  thing  is  that  the  people  must  be  educated  in 

807 


308          SOME  ANSWERED  QUESTIONS 

such  a  way  that  no  crimes  will  be  committed;  for  it 
is  possible  to  educate  the  masses  so  effectively  that 
they  will  avoid  and  shrink  from  perpetrating  crimes, 
so  that  the  crime  itself  will  appear  to  them  as  the 
greatest  chastisement,  the  utmost  condemnation  and 
torment.  Therefore  no  crimes  which  require  punish- 
ment will  be  committed. 

We  must  speak  of  things  that  are  possible  of  per- 
formance in  this  world.  There  are  many  theories 
and  high  ideas  on  this  subject,  but  they  are  not 
practicable;  consequently  we  must  speak  of  things 
that  are  feasible. 

For  example,  if  some  one  oppresses,  injures,  and 
wrongs  another,  and  the  wronged  man  retaliates,  this 
is  vengeance,  and  is  censurable.  If  the  son  of  'Amru 
kills  the  son  of  Zaid,  Zaid  has  not  the  right  to  kill 
the  son  of  'Amru ;  if  he  does  so,  this  is  vengeance. 
If  'Amru  dishonours  Zaid,  the  latter  has  not  the  right 
to  dishonour  'Amru ;  if  he  does  so,  this  is  vengeance, 
and  it  is  very  reprehensible.  No,  rather  he  must 
return  good  for  evil,  and  not  only  forgive,  but  also,  if 
possible,  be  of  service  to  his  oppressor.  This  conduct 
is  worthy  of  man :  for  what  advantage  does  he  gain  by 
vengeance  ?  The  two  actions  are  equivalent ;  if  one 
action  is  reprehensible,  both  are  reprehensible.  The 
only  difference  is  that  one  was  committed  first,  the 
other  later. 

But  the  community  has  the  right  of  defence  and 
of  self-protection;  moreover,  the  community  has  no 
hatred  nor  animosity  for  the  murderer :  it  imprisons 
or  punishes  him  merely  for  the  protection  and  security 
of  others.  It  is  not  for  the  purpose  of  taking  vengeance 


MISCELLANEOUS  SUBJECTS  309 

upon  the  murderer,  but  for  the  purpose  of  inflicting  a 
punishment  by  which  the  community  will  be  protected. 
If  the  community  and  the  inheritors  of  the  murdered 
one  were  to  forgive  and  return  good  for  evil,  the 
cruel  would  be  continually  ill-treating  others,  and 
assassinations  would  continually  occur.  Vicious  people, 
like  wolves,  would  destroy  the  sheep  of  God.  The 
community  has  no  ill-will  and  rancour  in  the  infliction 
of  punishment,  and  it  does  not  desire  to  appease  the 
anger  of  the  heart ;  its  purpose  is  by  punishment  to 
protect  others,  so  that  no  atrocious  actions  may  be 
committed. 

Thus  when  Christ  said :  '  Whosoever  shall  smite  thee 
on  the  right  cheek,  turn  to  him  the  left  one  also/  it 
was  for  the  purpose  of  teaching  men  not  to  take  personal 
revenge.  He  did  not  mean  that  if  a  wolf  should  fall 
upon  a  flock  of  sheep  and  wish  to  destroy  it,  that  the 
wolf  should  be  encouraged  to  do  so.  No,  if  Christ 
had  known  that  a  wolf  had  entered  the  fold  and  was 
about  to  destroy  the  sheep,  most  certainly  he  would 
have  prevented  it. 

As  forgiveness  is  one  of  the  attributes  of  the 
Merciful  One,  so  also  justice  is  one  of  the  attributes 
of  the  Lord.  The  tent  of  existence  is  upheld  upon 
the  pillar  of  justice,  and  not  upon  forgiveness.  The 
continuance  of  mankind  depends  upon  justice  and 
not  upon  forgiveness.  So  if,  at  present,  the  law  of 
pardon  were  practised  in  all  countries,  in  a  short  time 
the  world  would  be  disordered,  and  the  foundations 
of  human  life  would  crumble.  For  example,  if  the 
governments  of  Europe  had  not  withstood  the  notorious 
Attila,  he  would  not  have  left  a  single  living  man. 


310          SOME  ANSWERED  QUESTIONS 

Some  people  are  like  bloodthirsty  wolves :  if  they  see 
no  punishment  forthcoming,  they  will  kill  men  merely 
for  pleasure  and  diversion.  One  of  the  tyrants  of  Persia 
killed  his  tutor  merely  for  the  sake  of  making  merry, 
for  mere  fun  and  sport.  The  famous  Mutawakkil,  the 
'Abbasid,  having  summoned  his  ministers,  councillors, 
and  functionaries  to  his  presence,  let  loose  a  box  full 
of  scorpions  in  the  assembly,  and  forbade  any  one  to 
move.  When  the  scorpions  stung  those  present,  he 
burst  forth  into  boisterous  laughter. 

To  recapitulate :  the  constitution  of  the  communities 
depends  upon  justice,  not  upon  forgiveness.  Then  what 
Christ  meant  by  forgiveness  and  pardon  is  not  that, 
when  nations  attack  you,  burn  your  homes,  plunder 
your  goods,  assault  your  wives,  children,  and  relatives, 
and  violate  your  honour,  you  should  be  submissive  in 
the  presence  of  these  tyrannical  foes,  and  allow  them 
to  perform  all  their  cruelties  and  oppressions.  No,  the 
words  of  Christ  refer  to  the  conduct  of  two  individuals 
towards  each  other  :  if  one  person  assaults  another,  the 
injured  one  should  forgive  him.  But  the  communities 
must  protect  the  rights  of  man.  So,  if  some  one 
assaults,  injures,  oppresses,  and  wounds  me,  I  will 
offer  no  resistance,  and  I  will  forgive  him.  But  if  a 
person  wishes  to  assault  Sayyid  Manshadi,1  certainly 
I  will  prevent  him.  Although  for  the  malefactor  non- 
interference is  apparently  a  kindness,  it  would  be  an 
oppression  to  Manshadi.  If  at  this  moment  a  wild 
Arab  were  to  enter  this  place  with  a  drawn  sword, 
wishing  to  assault,  wound,  and  kill  you,  most  assuredly 
I  would  prevent  him.  If  I  abandoned  you  to  the 

1  A  Bahai  sitting  with  us  at  table. 


MISCELLANEOUS  SUBJECTS  311 

Arab,  that  would  not  be  justice  but  injustice.     But,  if 
he  injure  me  personally,  I  would  forgive  him. 

One  thing  remains  to  be  said :  it  is  that  the  com- 
munities are  day  and  night  occupied  in  making  penal 
laws,  and  in  preparing  and  organising  instruments  and 
means  of  punishment.  They  build  prisons,  make  chains 
and  fetters,  arrange  places  of  exile  and  banishment,  and 
different  kinds  of  hardships  and  tortures,  and  think  by 
these  means  to  discipline  criminals  ;  whereas,  in  reality, 
they  are  causing  destruction  of  morals  and  perversion 
of  characters.  The  community,  on  the  contrary,  ought 
day  and  night  to  strive  and  endeavour  with  the  utmost 
zeal  and  effort  to  accomplish  the  education  of  men, 
to  cause  them  day  by  day  to  progress  and  to  increase 
in  science  and  knowledge,  to  acquire  virtues,  to  gain 
good  morals  and  to  avoid  vices,  so  that  crimes  may 
not  occur.  At  the  present  time  the  contrary  prevails : 
the  community  is  always  thinking  of  enforcing  the 
penal  laws,  and  of  preparing  means  of  punishment, 
instruments  of  death  and  chastisement,  places  for 
imprisonment  and  banishment;  and  they  expect 
crimes  to  be  committed.  This  has  a  demoralising 
effect. 

But  if  the  community  would  endeavour  to  educate 
the  masses,  day  by  day  knowledge  and  sciences  would 
increase,  the  understanding  would  be  broadened,  the 
sensibilities  developed,  customs  would  become  good, 
and  morals  normal;  in  one  word,  in  all  these  classes 
of  perfections  there  would  be  progress,  and  there  would 
be  fewer  crimes. 

It  has  been  ascertained  that  among  civilised  peoples 
crime  is  less  frequent  than  among  uncivilised;  that 


312          SOME  ANSWERED  QUESTIONS 

is  to  say,  among  those  who  have  acquired  the  true 
civilisation,  which  is  divine  civilisation — the  civilisa- 
tion of  those  who  unite  all  the  spiritual  and  material 
perfections.  As  ignorance  is  the  cause  of  crimes,  the 
more  knowledge  and  science  increases,  the  more  crimes 
will  diminish.  Consider  how  often  murder  occurs 
among  the  barbarians  of  Africa;  they  even  kill  one 
another  in  order  to  eat  each  other's  flesh  and  blood  ! 
Why  do  not  such  savageries  occur  in  Switzerland  ? 
The  reason  is  evident:  it  is  because  education  and 
virtues  prevent  them. 

Therefore  the  communities  must  think  of  preventing 
crimes,  rather  than  of  rigorously  punishing  them. 


LXXVIII 
THE  REALITY  OF  THE  EXTERIOR  WORLD 

CERTAIN  sophists  think  that  existence  is  an  illusion; 
that  each  being  is  an  absolute  illusion  which  has  no 
existence ;  in  other  words,  that  the  existence  of  beings 
is  like  a  mirage,  or  like  the  reflection  of  an  image  in 
water  or  in  a  mirror,  which  is  only  an  appearance 
having  in  itself  no  principle,  foundation,  or  reality. 

This  theory  is  erroneous;  for  though  the  existence 
of  beings  in  relation  to  the  existence  of  God  is  an 
illusion,  nevertheless  in  the  condition  of  being  it  has  a 
real  and  certain  existence.  It  is  futile  to  deny  this. 
For  example,  the  existence  of  the  mineral  in  com- 
parison with  that  of  man  is  non-existence;  for  when 
man  is  apparently  annihilated,  his  body  becomes 
mineral ;  but  the  mineral  has  existence  in  the  mineral 
world.  Therefore  it  is  evident  that  earth,  in  relation 
to  the  existence  of  man,  is  non-existent,  and  its  exist- 
ence is  illusory;  but  in  relation  to  the  mineral  it 
exists. 

In  the  same  manner  the  existence  of  beings  in  com- 
parison with  the  existence  of  God  is  but  illusion  and 
nothingness;  it  is  an  appearance,  like  the  image 
reflected  in  a  mirror.  But  though  an  image  which  is 
seen  in  a  mirror  is  an  illusion,  the  source  and  the 

318 


314          SOME  ANSWERED  QUESTIONS 

reality  of  that  illusory  image  is  the  person  reflected, 
whose  face  appears  in  the  mirror.  Briefly,  the  reflec- 
tion in  relation  to  the  person  reflected  is  an  illusion. 

Then  it  is  evident  that  although  beings  in  relation 
to  the  existence  of  God  have  no  existence,  but  are  like 
the  mirage  or  the  reflections  in  the  mirror,  yet  in  their 
own  degree  they  exist. 

That  is  why  those  who  were  heedless  of  God,  and  the 
deniers  of  Christ,  were  said  to  be  dead,  although  they 
were  apparently  living ;  but  in  relation  to  the  people  of 
faith  they  were  dead,  blind,  deaf,  and  dumb.  This  is 
what  Christ  meant  when  he  said  '  Let  the  dead  bury 
their  dead.' 


LXXIX 
REAL  PRE-EXISTENCE 

Question. — How  many  kinds  of  pre-existence  and  of 
phenomena  are  there  ? 

Answer. — Some  sages  and  philosophers  believe  that 
there  are  two  kinds  of  pre-existence:  essential  pre- 
existence  and  pre-existence  of  time.  Phenomena  are 
also  of  two  kinds,  essential  phenomena  and  that  of 
time. 

Essential  pre-existence  is  an  existence  which  is  not 
preceded  by  a  cause,  but  essential  phenomena  are  pre- 
ceded by  causes.  Pre-existence  of  time  is  without 
beginning,  but  the  phenomena  of  time  have  beginnings 
and  endings ;  for  the  existence  of  everything  depends 
upon  four  causes — the  efficient  cause,  the  matter,  the 
form,  and  the  final  cause.  For  example,  this  chair  has 
a  maker  who  is  a  carpenter,  a  substance  which  is  wood, 
a  form  which  is  that  of  a  chair,  and  a  purpose  which  is 
that  it  is  to  be  used  as  a  seat.  Therefore  this  chair  is 
essentially  phenomenal,  for  it  is  preceded  by  a  cause, 
and  its  existence  depends  upon  causes.  This  is  called 
the  essential  and  really  phenomenal. 

Now  this  world  of  existence  in  relation  to  its  maker 
is  a  real  phenomenon.  As  the  body  is  sustained  by 
the  spirit,  it  is  in  relation  to  the  spirit  an  essential 

315 


316          SOME  ANSWERED  QUESTIONS 

phenomenon.  The  spirit  is  independent  of  the  body, 
and  in  relation  to  it  the  spirit  is  an  essential  pre- 
existence.  Though  the  rays  are  always  inseparable 
from  the  sun,  nevertheless  the  sun  is  pre-existent  and 
the  rays  are  phenomenal,  for  the  existence  of  the  rays 
depends  upon  that  of  the  sun ;  but  the  existence  of  the 
sun  does  not  depend  upon  that  of  the  rays,  for  the  sun 
is  the  giver  and  the  rays  are  the  gift. 

The  second  proposition  is  that  existence  and  non- 
existence  are  both  relative.  If  it  be  said  that  such  a 
thing  came  into  existence  from  non-existence,  this  does 
not  refer  to  absolute  non-existence,  but  means  that  its 
former  condition  in  relation  to  its  actual  condition  was 
nothingness.  For  absolute  nothingness  cannot  find 
existence,  as  it  has  not  the  capacity  of  existence.  Man, 
like  the  mineral,  is  existing ;  but  the  existence  of  the 
mineral  in  relation  to  that  of  man  is  nothingness,  for 
when  the  body  of  man  is  annihilated  it  becomes  dust 
and  mineral.  But  when  dust  progresses  into  the 
human  world,  and  this  dead  body  becomes  living,  man 
becomes  existing.  Though  the  dust,  that  is  to  say  the 
mineral,  has  existence  in  its  own  condition,  in  relation 
to  man  it  is  nothingness.  Both  exist,  but  the  existence 
of  dust  and  mineral,  in  relation  to  man,  is  non-existence 
and  nothingness ;  for  when  man  becomes  non-existent 
he  returns  to  dust  and  mineral. 

Therefore,  though  the  world  of  contingency  exists, 
in  relation  to  the  existence  of  God  it  is  non-existent 
and  nothingness.  Man  and  dust  both  exist,  but  how 
great  the  difference  between  the  existence  of  the 
mineral  and  that  of  man !  The  one  in  relation  to  the 
other  is  non-existence.  In  the  same  way,  the  existence 


MISCELLANEOUS  SUBJECTS  317 

of  creation  in  relation  to  the  existence  of  God  is  non- 
existence.  Thus  it  is  evident  and  clear  that  although 
the  beings  exist,  in  relation  to  God  and  to  the  Word  of 
God  they  are  non-existent.  This  is  the  beginning  and 
the  end  of  the  Word  of  God,  who  says :  '  I  am  Alpha 
and  Omega ' ;  for  He  is  the  beginning  and  the  end  of 
Bounty.  The  Creator  always  had  a  creation :  the  rays 
have  always  shone  and  gleamed  from  the  reality  of  the 
sun,  for  without  the  rays  the  sun  would  be  opaque 
darkness.  The  names  and  attributes  of  God  require 
the  existence  of  beings,  and  the  Eternal  Bounty  does 
not  cease.  If  it  were  to,  it  would  be  contrary  to  the 
perfections  of  God. 


LXXX 
REINCARNATION 

Question. — What  is  the  truth  of  the  question  of  re- 
incarnation, which  is  believed  by  some  people  ? 

Answer. — The  object  of  what  we  are  about  to  say 
is  to  explain  the  reality — not  to  deride  the  beliefs  of 
other  people;  it  is  only  to  explain  the  facts,  that  is 
all.  We  do  not  oppose  any  one's  ideas,  nor  do  we 
approve  of  criticism. 

Know,  then,  that  those  who  believe  in  reincarnation 
are  of  two  classes:  one  class  does  not  believe  in  the 
spiritual  punishments  and  rewards  of  the  other  world, 
and  they  suppose  that  man  by  reincarnation,  and 
return  to  this  world,  gains  rewards  and  recompenses ; 
they  consider  heaven  and  hell  to  be  restricted  to  this 
world,  and  do  not  speak  of  the  existence  of  the  other 
world.  Among  these  there  are  two  further  divisions : 
one  division  thinks  that  man  sometimes  returns  to  this 
world  in  the  form  of  an  animal,  in  order  to  undergo 
severe  punishment,  and  that,  after  enduring  this  pain- 
ful torment,  he  will  be  released  from  the  animal  world 
and  will  come  again  into  the  human  world;  this  is 
called  transmigration.  The  other  division  thinks  that 
from  the  human  world  one  again  returns  to  the  human 
world,  and  that  by  this  return  rewards  and  punishments 

818 


MISCELLANEOUS  SUBJECTS  319 

for  a  former  life  are  obtained ;  this  is  called  reincarna- 
tion. Neither  of  these  classes  speak  of  any  other  world 
besides  this  one. 

The  second  sort  of  believers  in  reincarnation  affirm 
the  existence  of  the  other  world,  and  they  consider 
reincarnation  the  means  of  becoming  perfect;  that 
is,  they  think  that  man,  by  going  from  and  coming 
again  to  this  world,  will  gradually  acquire  perfections, 
until  he  reaches  the  inmost  perfection.  In  other 
words,  that  men  are  composed  of  matter  and  force; 
matter  in  the  beginning,  that  is  to  say  in  the  first 
cycle,  is  imperfect,  but  on  coming  repeatedly  to  this 
world  it  progresses,  and  acquires  refinement  and 
delicacy,  until  it  becomes  like  a  polished  mirror ;  and 
force,  which  is  no  other  than  spirit,  is  realised  in  it 
with  all  the  perfections. 

This  is  the  presentation  of  the  subject  by  those 
who  believe  in  reincarnation  and  transmigration.  We 
have  condensed  it;  if  we  entered  into  the  details  it 
would  take  much  time;  this  summary  is  sufficient. 
No  logical  arguments  and  proofs  of  this  question  are 
brought  forward ;  they  are  only  suppositions  and  in- 
ferences from  conjectures,  and  not  conclusive  arguments. 
Proofs  must  be  asked  for  from  the  believers  in  re- 
incarnation, and  not  conjectures,  suppositions,  and 
imaginations. 

But  you  have  asked  for  arguments  of  the  impossi- 
bility of  reincarnation;  this  is  what  we  must  now 
explain.  The  first  argument  for  its  impossibility,  is 
that  the  outward  is  the  expression  of  the  inward ;  the 
earth  is  the  mirror  of  the  Kingdom;  the  material 
world  corresponds  to  the  spiritual  world.  Now  observe 


320          SOME  ANSWERED  QUESTIONS 

that  in  the  sensible  world,  appearances  are  not  repeated, 
for  no  being  in  any  respect  is  identical  with,  nor  the 
same  as,  another  being.  The  sign  of  singleness  is 
visible  and  apparent  in  all  things.  If  all  the  granaries 
of  the  world  were  full  of  grain,  you  would  not  find 
two  grains  absolutely  alike,  the  same  and  identical 
without  any  distinction.  It  is  certain  that  there  will 
be  differences  and  distinctions  between  them.  As  the 
proof  of  uniqueness  exists  in  all  things,  and  the  One- 
ness and  Unity  of  God  is  apparent  in  the  reality  of 
all  things,  the  repetition  of  the  same  appearance  is 
absolutely  impossible.  Therefore  reincarnation,  which 
is  the  repeated  appearance  of  the  same  spirit  with  its 
former  essence  and  condition  in  this  same  world  of 
appearance,  is  impossible  and  unrealisable.  As  the 
repetition  of  the  same  appearance  is  impossible  and 
interdicted  for  each  of  the  material  beings,  so  for 
spiritual  beings  also,  a  return  to  the  same  condition, 
whether  in  the  arc  of  descent  or  in  the  arc  of  ascent, 
is  interdicted  and  impossible,  for  the  material  corre- 
sponds to  the  spiritual. 

Nevertheless,  the  return  of  material  beings  with 
regard  to  species  is  evident ;  so,  the  trees  which  during 
former  years  brought  forth  leaves,  blossoms,  and  fruits, 
in  the  coming  years  will  bring  forth  exactly  the  same 
leaves,  blossoms,  and  fruits.  This  is  called  the  repe- 
tition of  species.  If  any  one  makes  an  objection  saying 
that  the  leaf,  the  blossom,  and  the  fruit  have  been 
decomposed,  and  have  descended  from  the  vegetable 
world  to  the  mineral  world,  and  again  have  come  back 
from  the  mineral  world  to  the  vegetable  world,  and 
therefore  there  has  been  a  repetition — the  answer  is, 


MISCELLANEOUS  SUBJECTS  321 

that  the  blossom,  the  leaf,  and  the  fruit  of  last  year 
were  decomposed,  and  these  combined  elements  were 
disintegrated  and  were  dispersed  in  space;  and  that 
the  particles  of  the  leaf  and  fruit  of  last  year,  after 
decomposition,  have  not  again  become  combined,  and 
have  not  returned.  On  the  contrary,  by  the  com- 
position of  new  elements,  the  species  has  returned. 
It  is  the  same  with  the  human  body,  which  after 
decomposition  becomes  disintegrated,  and  the  elements 
which  composed  it  are  dispersed.  If,  in  like  manner, 
this  body  should  again  return  from  the  mineral  or 
vegetable  world,  it  would  not  have  exactly  the  same 
composition  of  elements  as  the  former  man;  those 
elements  have  been  decomposed  and  dispersed;  they 
are  dissipated  in  this  vast  space.  Afterwards,  other 
particles  of  elements  have  been  combined,  and  a  second 
body  has  been  formed;  it  may  be  that  one  of  the 
particles  of  the  former  individual  has  entered  into 
the  composition  of  the  succeeding  individual;  but 
these  particles  have  not  been  conserved  and  kept, 
exactly  and  completely,  without  addition  or  diminution, 
so  that  they  may  be  combined  again,  and  from  that 
composition  and  mingling  another  individual  may 
come  into  existence.  So  it  cannot  be  proved  that  this 
body  with  all  its  particles  has  returned,  that  the  former 
man  has  become  the  latter,  and  that  consequently  there 
has  been  repetition ;  that  the  spirit  also,  like  the  body, 
has  returned,  and  that  after  death  its  essence  has  come 
back  to  this  world. 

If  we  say  that  this  reincarnation  is  for  acquiring 
perfections,  so  that  matter  may  become  refined  and 
delicate,  and  that  the  light  of  the  spirit  may  be 

x 


322          SOME  ANSWERED  QUESTIONS 

manifest  in  it  with  the  greatest  perfection,  this  also 
is  mere  imagination.  For,  even  supposing  we  believe 
in  this  argument,  still  change  of  nature  is  impossible 
through  renewal  and  return :  the  essence  of  imperfection, 
by  returning,  does  not  become  the  reality  of  perfection ; 
complete  darkness,  by  returning,  does  not  become  the 
source  of  light ;  the  essence  of  weakness  is  not  trans- 
formed into  power  and  might  by  returning,  and  an 
earthly  nature  does  not  become  a  heavenly  reality. 
The  tree  of  Zaqqum,1  no  matter  how  frequently  it 
may  come  back,  will  not  bring  forth  sweet  fruit,  and 
the  good  tree,  no  matter  how  often  it  may  return, 
will  not  bear  a  bitter  fruit.  Therefore  it  is  evident 
that  returning  and  coming  back  to  the  material  world 
does  not  become  the  cause  of  perfection.  This  theory 
has  no  proofs  nor  evidences,  it  is  simply  an  idea.  No, 
in  reality  the  cause  of  acquiring  perfections  is  the 
bounty  of  God. 

The  Theosophists  believe  that  man  on  the  arc  of 
ascent2  will  return  many  times,  until  he  reaches  the 
supreme  centre;  in  that  condition  matter  becomes  a 
clear  mirror,  the  light  of  the  spirit  will  shine  upon 
it  with  its  full  power,  and  essential  perfection  will  be 
acquired.  Now,  this  is  an  established  and  deep  theo- 
logical proposition,  that  the  material  worlds  are  ter- 
minated at  the  end  of  the  arc  of  descent,  and  that 
the  condition  of  man  is  at  the  end  of  the  arc  of 
descent,  and  at  the  beginning  of  the  arc  of  ascent, 
which  is  opposite  to  the  Supreme  Centre.  Also,  from 
the  beginning  to  the  end  of  the  arc  of  ascent,  there 

1  The  infernal  tree  mentioned  in  the  Quran, 

2  i.e.  of  the  Circle  of  Existence. 


MISCELLANEOUS  SUBJECTS  323 

are  numerous  spiritual  degrees.  The  arc  of  descent  is 
called  beginning,1  and  that  of  ascent  is  called  progress.2 
The  arc  of  descent  ends  in  materialities,  and  the  arc 
of  ascent  ends  in  spiritualities.  The  point  of  the 
compass  in  describing  a  circle  makes  no  retrograde 
motion,  for  this  would  be  contrary  to  the  natural  move- 
ment and  the  divine  order;  otherwise  the  symmetry 
of  the  circle  would  be  spoilt. 

Moreover,  this  material  world  has  not  such  value 
or  such  excellence  that  man,  after  having  escaped  from 
this  cage,  will  desire  a  second  time  to  fall  into  this 
snare.  No,  through  the  Eternal  Bounty  the  worth  and 
true  ability  of  man  becomes  apparent  and  visible  by 
traversing  the  degrees  of  existence,  and  not  by  re- 
turning. When  the  shell  is  once  opened,  it  will  be 
apparent  and  evident  whether  it  contains  a  pearl  or 
worthless  matter.  When  once  the  plant  has  grown 
it  will  bring  forth  either  thorns  or  flowers;  there  is 
no  need  for  it  to  grow  up  again.  Besides,  advancing 
and  moving  in  the  worlds  in  a  direct  line  according 
to  the  natural  law,  is  the  cause  of  existence;  and  a 
movement  contrary  to  the  system  and  law  of  nature 
is  the  cause  of  non-existence.  The  return  of  the  soul 
after  death  is  contrary  to  the  natural  movement,  and 
opposed  to  the  divine  system. 

Therefore,  by  returning,  it  is  absolutely  impossible 
to  obtain  existence;  it  is  as  if  man,  after  being  freed 
from  the  womb,  should  return  to  it  a  second  time. 
Consider  what  a  puerile  imagination  this  is  which  is 
implied  by  the  belief  in  reincarnation  and  trans - 

1  Lit.  bringing  forth. 

2  Lit.  producing  something  new. 


324          SOME  ANSWERED  QUESTIONS 

migration.  Believers  in  it  consider  the  body  as  a 
vessel,  in  which  the  spirit  is  contained,  as  water  is 
contained  in  a  cup;  this  water  has  been  taken  from 
one  cup  and  poured  into  another.  This  is  child's  play. 
They  do  not  realise  that  the  spirit  is  an  incorporeal 
being,  and  does  not  enter  and  come  forth,  but  is  only 
connected  with  the  body,  as  the  sun  is  with  the  mirror. 
If  it  were  thus,  and  the  spirit  by  returning  to  this 
material  world  could  pass  through  the  degrees,  and 
attain  to  essential  perfection,  it  would  be  better  if  God 
prolonged  the  life  of  the  spirit  in  the  material  world, 
until  it  had  acquired  perfections  and  graces;  it  then 
would  not  be  necessary  for  it  to  taste  of  the  cup  of 
death,  or  to  acquire  a  second  life. 

The  idea  that  existence  is  restricted  to  this  perish- 
able world,  and  the  denial  of  the  existence  of  divine 
worlds,  originally  proceeded  from  the  imaginations  of 
certain  believers  in  reincarnation;  but  the  divine 
worlds  are  infinite.  If  the  divine  worlds  culminated 
in  this  material  world,  creation  would  be  futile :  nay, 
existence  would  be  pure  child's  play.  The  result  of 
these  endless  beings,  which  is  the  noble  existence 
of  man,  would  come  and  go  for  a  few  days  in  this 
perishable  dwelling,  and  after  receiving  punishments 
and  rewards,  at  last  all  would  become  perfect.  The 
divine  creation  and  the  infinite  existing  beings  would 
be  perfected  and  completed,  and  then  the  Divinity  of 
the  Lord,  and  the  names  and  qualities  of  God,  on 
behalf  of  these  spiritual  beings,  would,  as  regards 
their  effect,  result  in  laziness  and  inaction!  'Glory 
to  thy  Lord,  the  Lord  who  is  sanctified  from  all  their 
descriptions.' 


MISCELLANEOUS  SUBJECTS  325 

Such  were  the  limited  minds  of  the  former  philoso- 
phers, like  Ptolemy  and  the  others  who  believed  and 
imagined  that  the  world,  life,  and  existence,  were 
restricted  to  this  terrestrial  globe,  and  that  this 
boundless  space  was  confined  within  the  nine  spheres 
of  heaven,  and  that  all  were  empty  and  void.  Con- 
sider how  greatly  their  thoughts  were  limited  and 
how  weak  their  minds.  Those  who  believe  in  rein- 
carnation think  that  the  spiritual  worlds  are  restricted 
to  the  worlds  of  human  imagination.  Moreover,  some 
of  them,  like  the  Druses  and  the  Nusairis,  think  that 
existence  is  restricted  to  this  physical  world.  What 
an  ignorant  supposition !  For,  in  this  universe  of 
God,  which  appears  in  the  most  complete  perfection, 
beauty,  and  grandeur,  the  luminous  stars  of  the 
material  universe  are  innumerable !  Then  we  must 
reflect  how  limitless  and  infinite  are  the  spiritual  worlds, 
which  are  the  essential  foundation.  '  Be  attentive,  O 
people  of  insight.' 

But  let  us  return  to  our  subject.  In  the  Divine 
Scriptures  and  Holy  Books  'return'  is  spoken  of, 
but  the  ignorant  have  not  understood  the  meaning, 
and  those  who  believed  in  reincarnation  have  made 
conjectures  on  the  subject.  For  what  the  divine 
Prophets  meant  by  'return'  is  not  the  return  of  the 
essence,  but  that  of  the  qualities ;  it  is  not  the  return  of 
the  Manifestation,  but  that  of  the  perfections.  In  the 
Gospel  it  says  that  John  the  son  of  Zacharias  is  Elias. 
These  words  do  not  mean  the  return  of  the  rational 
soul  and  personality  of  Elias  in  the  body  of  John, 
but  rather  that  the  perfections  and  qualities  of  Elias 
were  manifested  and  appeared  in  John. 


326          SOME  ANSWERED  QUESTIONS 

A  lamp  shone  in  this  room  last  night,  and  when 
to-night  another  lamp  shines,  we  say  the  light  of  last 
night  is  again  shining.  Water  flows  from  a  fountain, 
then  it  ceases,  and  when  it  begins  to  flow  a  second 
time,  we  say,  this  water  is  the  same  water  flowing 
again;  or  we  say,  this  light  is  identical  with  the 
former  light.  It  is  the  same  with  the  spring  of  last 
year,  when  blossoms,  flowers,  and  sweet-scented  herbs 
bloomed,  and  delicious  fruits  were  brought  forth ;  next 
year  we  say  that  those  delicious  fruits  have  come  back, 
and  those  blossoms,  flowers,  and  blooms  have  returned 
and  come  again.  This  does  not  mean  that  exactly  the 
same  particles  composing  the  flowers  of  last  year  have, 
after  decomposition,  been  again  combined,  and  have 
then  come  back  and  returned.  On  the  contrary,  the 
meaning  is  that  the  delicacy,  freshness,  delicious  per- 
fume, and  wonderful  colour  of  the  flowers  of  last  year 
are  visible  and  apparent  in  exactly  the  same  manner 
in  the  flowers  of  this  year.  Briefly,  this  expression 
refers  only  to  the  resemblance  and  likeness  which 
exist  between  the  former  and  latter  flowers.  The 
'  return '  which  is  mentioned  in  the  Divine  Scriptures 
is  this :  it  is  fully  explained  by  the  Supreme  Pen  *  in 
the  Kitabu'l-Iqan ;  refer  to  it,  so  that  you  may  be 
informed  of  the  truth  of  the  divine  mysteries. 

Upon  you  be  greetings  and  praise. 

1  Baha'u'llah. 


LXXXI 
PANTHEISM 

Question. — How  do  the  Theosophists  and  the  Sufis 
understand  the  question  of  Pantheism  ? l  What  does 
it  mean,  and  how  nearly  does  it  approximate  to  the 
truth  ? 

Answer. — Know  that  the  subject  of  Pantheism  is 
ancient :  it  is  a  belief  not  restricted  to  the  Theosophists 
and  the  Sufis;  on  the  contrary,  some  of  the  sages  of 
Greece  believed  in  it,  like  Aristotle,  who  said:  'The 
simple  truth  is  all  things,  but  it  is  not  any  one  of 
them.'  In  this  case,  'simple'  is  the  opposite  of 
'composed';  it  is  the  isolated  Reality  which  is  puri- 
fied and  sanctified  from  composition  and  division,  and 
which  resolves  Itself  into  innumerable  forms.  There- 
fore Real  Existence  is  all  things,  but  It  is  not  one  of 
the  things. 

Briefly,  the  believers  in  pantheism  think  that  Real 
Existence  can  be  compared  to  the  sea,  and  that  beings 
are  like  the  waves  of  the  sea.  These  waves,  which  signify 
the  beings,  are  innumerable  forms  of  that  Real  Exist- 
ence; therefore  the  Holy  Reality  is  the  Sea  of  Pre- 
existence,2  and  the  innumerable  forms  of  the  creatures 
are  the  waves  which  appear. 

1  Lit.  the  unity  of  existence.  2  God. 

327 


328          SOME  ANSWERED  QUESTIONS 

Likewise,  they  compare  this  theory  to  real  unity  and 
the  infinitude  of  numbers ;  the  real  unity  reflects  itself 
in  the  degrees  of  infinite  numbers,  for  numbers  are  the 
repetition  of  the  real  unity.  So  the  number  two  is 
the  repetition  of  one,  and  it  is  the  same  with  the  other 
numbers. 

One  of  their  proofs  is  this:  all  beings  are  things 
known  of  God ;  and  knowledge  without  things  known 
does  not  exist,  for  knowledge  is  related  to  that  which 
exists,  and  not  to  nothingness.  Pure  non-existence 
can  have  no  specification  or  individualisation  in  the 
degrees  of  knowledge.  Therefore  the  realities  of  beings, 
which  are  the  things  known  of  God  the  Most  High, 
have  the  existence  which  knowledge  has,1  since  they 
have  the  form  of  the  Divine  Knowledge,  and  they  are 
pre-existent,  as  the  Divine  Knowledge  is  pre-existent. 
As  knowledge  is  pre-existent,  the  things  known  are 
equally  so,  and  the  individualisations  and  the  specifica- 
tions of  beings,  which  are  the  pre-existent  knowledges 
of  the  Essence  of  Unity,  are  the  Divine  Knowledge 
itself.  For  the  realities  of  the  Essence  of  Unity, 
knowledge,  and  the  things  known,  have  an  absolute 
unity  which  is  real  and  established.  Otherwise  the 
Essence  of  Unity  would  become  the  place  of  multiple 
phenomena,  and  the  multiplicity  of  pre-existences 2 
would  become  necessary,  which  is  absurd. 

So  it  is  proved  that  the  things  known  constitute 
knowledge  itself,  and  knowledge  the  Essence  itself: 
that  is  to  say,  that  the  Knower,  the  knowledge,  and 
the  things  known,  are  one  single  reality.  And  if 
one  imagines  anything  outside  of  this,  it  necessitates 

1  i.e.  an  intellectual  existence.  2  gods. 


MISCELLANEOUS  SUBJECTS  329 

coming  back  to  the  multiplicity  of  pre-existences  and 
to  enchainment ; l  and  pre-existences  end  by  becoming 
innumerable.  As  the  individualisation  and  the  specifi- 
cation of  beings  in  the  knowledge  of  God  were  the 
Essence  of  Unity  itself,  and  as  there  was  not  any 
difference  between  them,  there  was  but  one  veritable 
Unity,  and  all  the  things  known  were  diffused  and 
included  in  the  reality  of  the  one  Essence:  that  is 
to  say  that,  according  to  the  mode  of  simplicity  and 
of  unity,  they  constitute  the  knowledge  of  God  the 
Most  High,  and  the  Essence  of  the  Reality.  When 
God  manifested  His  glory,  these  individualisations  and 
these  specifications  of  beings  which  had  a  virtual 
existence,  that  is  to  say,  which  were  a  form  of  the 
Divine  Knowledge,  found  their  existence  substantiated 
in  the  external  world ;  and  this  Real  Existence  resolved 
Itself  into  infinite  forms.  Such  is  the  foundation  of 
their  argument. 

The  Theosophists  and  the  Sufis  are  divided  into  two 
branches.  One,  comprising  the  mass,  who,  simply  in 
the  spirit  of  imitation,  believe  pantheism,  without  com- 
prehending the  meaning  of  their  renowned  savants ;  for 
the  mass  of  the  Sufis  believe  that  the  signification 
of  Being  is  general  existence,  taken  .  substantively, 
which  is  comprehended  by  the  reason  and  the  intelli- 
gence: that  is  to  say,  that  man  comprehends  it. 
Instead  of  that,  this  general  existence  is  one  of  the 
accidents  which  penetrate  the  reality  of  beings,  and 
the  qualities  of  beings  are  the  essence.  This  accidental 
existence,  which  is  dependent  on  beings,  is  like  other 
properties  of  things  which  depend  on  them.  It  is 

1  i.e.  infinite  continuation  of  causes  and  effects. 


330          SOME  ANSWERED  QUESTIONS 

an  accident  among  accidents,  and  certainly  that  which 
is  the  essence  is  superior  to  that  which  is  the 
accident.  For  the  essence  is  the  origin,  and  the 
accident  is  the  consequence ;  the  essence  is  dependent 
on  itself,  and  the  accident  is  dependent  on  something 
else:  that  is  to  say,  it  needs  an  essence  upon  which 
to  depend.  In  this  case,  God  would  be  the  conse- 
quence of  the  creature :  He  would  have  need  of  it,  and 
it  would  be  independent  of  Him. 

For  example,  each  time  that  the  isolated  elements 
combine  conformably  to  the  divine  universal  system, 
one  being  among  beings  comes  into  the  world.  That 
is  to  say,  that  when  certain  elements  combine,  a  vege- 
table existence  is  produced;  when  others  combine, 
it  is  an  animal;  again  others  combine,  and  they  pro- 
duce different  creatures.  In  this  case,  the  existence  of 
things  is  the  consequence  of  their  reality :  how  could 
it  be  that  this  existence,  which  is  an  accident  among 
accidents,  and  necessitates  another  essence  upon  which 
it  depends,  should  be  the  Pre-existent  Essence,  the 
Author  of  all  things  ? 

But  the  initiated  savants  of  the  Theosophists  and 
Sufis,  who  have  studied  this  question,  think  there  are 
two  categories  of  existence.  One  is  general  existence, 
which  is  understood  by  the  human  intelligence ;  this  is 
a  phenomenon,  an  accident  among  accidents,  and  the 
reality  of  the  things  is  the  essence.  But  pantheism 
does  not  apply  to  this  general  and  imaginary  existence, 
but  only  to  the  Veritable  Existence,  freed  and  sanctified 
from  all  other  interpretation ;  through  It  all  things  exist, 
and  It  is  the  Unity  through  which  all  things  have  come 
into  the  world,  such  as  matter,  energy,  and  this  general 


MISCELLANEOUS  SUBJECTS  331 

existence  which  is  comprehended  by  the  human  mind. 
Such  is  the  truth  of  this  question  according  to  the 
Theosophists  and  the  Sufis. 

Briefly,  with  regard  to  this  theory  that  all  things 
exist  by  the  Unity,  all  are  agreed — that  is  to  say,  the 
philosophers  and  the  Prophets.  But  there  is  a  difference 
between  them ;  the  Prophets  say :  '  The  Knowledge  of 
God  has  no  need  of  the  existence  of  beings,  but  the 
knowledge  of  the  creature  needs  the  existence  of  things 
known  ;  if  the  Knowledge  of  God  had  need  of  any  other 
thing,  then  it  would  be  the  knowledge  of  the  creature, 
and  not  that  of  God.  For  the  pre-existent  is  different 
from  the  phenomenal,  and  the  phenomenal  is  opposed 
to  the  pre-existent;  that  which  we  attribute  to  the 
creature — that  is  the  necessities  of  the  contingent  beings 
—we  deny  for  God ;  for  purification,  or  sanctification 
from  imperfections,  is  one  of  His  necessary  properties 
So,  in  the  phenomenal  we  see  ignorance,  in  the  Pre- 
existent  we  recognise  knowledge  ;  in  the  phenomenal  we 
see  weakness,  in  the  Pre-existent  we  recognise  power ; 
in  the  phenomenal  we  see  poverty,  in  the  Pre-existent 
we  recognise  wealth.  So  the  phenomenal  is  the  source  of 
imperfections,  and  the  Pre-existent  is  the  sum  of  perfec- 
tions. The  phenomenal  knowledge  has  need  of  things 
known,  the  Pre-existent  Knowledge  is  independent  of 
their  existence.  So  the  pre-existence  of  the  specifica- 
tion and  of  the  individualisation  of  beings  which  are  the 
things  known  of  God  the  Most  High,  does  not  exist; 
and  these  divine  and  perfect  attributes  are  not  so 
understood  by  the  intelligence,  that  we  can  decide  if 
the  Divine  Knowledge  has  need  of  things  known  or  not. 

Briefly,  this  is  the  principal  argument  of  the  Sufis ; 


332          SOME  ANSWERED  QUESTIONS 

and  if  we  wished  to  mention  all  their  proofs  and  explain 
their  answers,  it  would  take  a  very  long  time.  This  is 
their  decisive  proof  and  their  plain  argument — at  least, 
of  the  savants  of  the  Sufis  and  the  Theosophists. 

But  the  question  of  the  Real  Existence  by  which  all 
things  exist,  that  is  to  say,  the  reality  of  the  Essence  of 
Unity  through  which  all  creatures  have  come  into  the 
world,  is  admitted  by  every  one.  The  difference  resides  in 
that  which  the  Sufis  say  :  '  The  reality  of  the  things  is 
the  manifestation  of  the  Real  Unity.'  But  the  Prophets 
say '  it  emanates  from  the  Real  Unity ' ;  and  great  is  the 
difference  between  manifestation  and  emanation.  The 
appearance  in  manifestation  means  that  a  single  thing 
appears  in  infinite  forms.  For  example,  the  seed,  which 
is  a  single  thing  possessing  the  vegetative  perfections, 
which  it  manifests  in  infinite  forms,  resolving  itself  into 
branches,  leaves,  flowers,  and  fruits:  this  is  called 
appearance  in  manifestation ;  whereas  in  the  appearance 
through  emanation  this  Real  Unity  remains  and  con- 
tinues in  the  exaltation  of  Its  sanctity,  but  the  existence 
of  creatures  emanates  from  It,  and  is  not  manifested  by 
It.  It  can  be  compared  to  the  sun  from  which  emanates 
the  light  which  pours  forth  on  all  the  creatures ;  but 
the  sun  remains  in  the  exaltation  of  its  sanctity :  it 
does  not  descend,  and  it  does  not  resolve  itself  into 
luminous  forms ;  it  does  not  appear  in  the  substance  of 
things  through  the  specification  and  the  individualisa- 
tion  of  things;  the  pre-existent  does  not  become  the 
phenomenal;  independent  wealth  does  not  become 
enchained  poverty ;  pure  perfection  does  not  become 
absolute  imperfection. 

To  recapitulate :  the  Sufis  admit  God  and  the  creature, 


MISCELLANEOUS  SUBJECTS  333 

and  say  that  God  resolves  Himself  into  the  infinite  forms 
of  the  creatures,  and  manifests  like  the  sea,  which 
appears  in  the  infinite  forms  of  the  waves:  these 
phenomenal  and  imperfect  waves  are  the  same  thing  as 
the  Pre-existent  Sea,  which  is  the  sum  of  all  the  divine 
perfections.  The  Prophets,  on  the  contrary,  believe  that 
there  is  the  world  of  God,  the  world  of  the  Kingdom, 
and  the  world  of  Creation:  three  things.  The  first 
emanation  from  God  is  the  bounty  of  the  Kingdom, 
which  emanates  and  is  reflected  in  the  reality  of  the 
creatures,  like  the  light  which  emanates  from  the  sun 
and  is  resplendent  in  creatures ;  and  this  bounty,  which 
is  the  light,  is  reflected  in  infinite  forms  in  the  reality  of 
all  things,  and  specifies  and  individualises  itself  accord- 
ing to  the  capacity,  the  worthiness,  and  the  intrinsic 
value  of  things.  But  the  affirmation  of  the  Sufis  requires 
that  the  Independent  Wealth  should  descend  to  the 
degree  of  poverty,  that  the  Pre-existent  should  con- 
fine itself  to  phenomenal  forms,  and  that  Pure  Power 
should  be  restricted  to  the  state  of  weakness,  according 
to  the  limitations  of  contingent  beings.  And  this  is  an 
evident  error.  Observe  that  the  reality  of  man,  who  is 
the  most  noble  of  creatures,  does  not  descend  to  the 
reality  of  the  animal,  that  the  essence  of  the  animal, 
which  is  endowed  with  the  powers  of  sensation,  does  not 
abase  itself  to  the  degree  of  the  vegetable,  and  that  the 
reality  of  the  vegetable,  which  is  the  power  of  growth, 
does  not  descend  to  the  reality  of  the  mineral. 

Briefly,  the  superior  reality  does  not  descend  nor 
abase  itself  to  inferior  states ;  then  how  could  it  be  that 
the  Universal  Reality  of  God,  which  is  freed  from  all 
descriptions  and  qualifications,  notwithstanding  Its 


334          SOME  ANSWERED  QUESTIONS 

absolute  sanctity  and  purity,  should  resolve  Itself  into 
the  forms  of  the  realities  of  the  creatures,  which  are  the 
source  of  imperfections  ?  This  is  a  pure  imagination 
which  one  cannot  conceive. 

On  the  contrary,  this  Holy  Essence  is  the  sum  of 
the  divine  perfections :  and  all  creatures  are  favoured 
by  the  bounty  of  resplendency  through  emanation,  and 
receive  the  lights,  the  perfection,  and  the  beauty  of  Its 
Kingdom ;  in  the  same  way  that  all  earthly  creatures 
obtain  the  bounty  of  the  light  of  the  rays  of  the  sun, 
but  the  sun  does  not  descend  and  does  not  abase 
itself  to  the  favoured  realities  of  earthly  beings. 

After  dinner,  and  considering  the  lateness  of  the  hour, 
there  is  no  time  to  explain  further. 

Salutations  be  upon  you. 


LXXXII 

THE  FOUR  METHODS  OF  ACQUIRING 
KNOWLEDGE 

THERE  are  only  four  accepted  methods  of  comprehen- 
sion :  that  is  to  say,  the  realities  of  things  are  under- 
stood by  these  four  methods. 

The  first  method  is  by  the  senses,  that  is  to  say,  all 
that  the  eye,  the  ear,  the  taste,  the  smell,  the  touch 
perceives,  is  understood  by  this  method.  To-day  this 
method  is  considered  the  most  perfect  by  all  the 
European  philosophers ;  they  say  that  the  principal 
method  of  gaining  knowledge  is  through  the  senses; 
they  consider  it  supreme,  although  it  is  imperfect,  for 
it  commits  errors.  For  example,  the  greatest  of  the 
senses  is  the  power  of  sight.  The  sight  sees  the  mirage 
as  water,  and  it  sees  images  reflected  in  mirrors  as  real 
and  existent ;  large  bodies  which  are  distant  appear  to 
be  small,  and  a  whirling  point  appears  as  a  circle.  The 
sight  believes  the  earth  to  be  motionless,  and  sees  the 
sun  in  motion,  and  in  many  similar  cases  it  makes 
mistakes.  Therefore  we  cannot  trust  it. 

The  second  is  the  method  of  reason,  which  was  that 
of  the  ancient  philosophers,  the  pillars  of  wisdom ;  this 
is  the  method  of  the  understanding.  They  proved 
things  by  reason,  and  held  firmly  to  logical  proofs  ;  all 


335 


336          SOME  ANSWERED  QUESTIONS 

their  arguments  are  arguments  of  reason.  Notwith- 
standing this,  they  differed  greatly,  and  their  opinions 
were  contradictory.  They  even  changed  their  views; 
that  is  to  say,  during  twenty  years  they  would  prove  the 
existence  of  a  thing  by  logical  arguments,  and  afterwards 
they  would  deny  it  by  logical  arguments.  So  much  so, 
that  Plato  at  first  logically  proved  the  immobility  of  the 
earth  and  the  movement  of  the  sun;  later  by  logical 
arguments  he  proved  that  the  sun  was  the  stationary 
centre,  and  that  the  earth  was  moving.  Afterwards  the 
Ptolemaic  theory  was  spread  abroad,  and  the  idea  of 
Plato  was  entirely  forgotten,  until  at  last  a  new  observer 
again  called  it  to  life.  Thus  all  the  mathematicians 
disagreed,  although  they  relied  upon  arguments  of 
reason.  In  the  same  way,  by  logical  arguments,  they 
would  prove  a  problem  at  a  certain  time,  then  after- 
wards by  arguments  of  the  same  nature  they  would 
deny  it.  So,  one  of  the  philosophers  would  firmly  up- 
hold a  theory  for  a  time  with  strong  arguments  and 
proofs  to  support  it,  which  afterwards  he  would  retract 
and  contradict  by  arguments  of  reason.  Therefore  it  is 
evident  that  the  method  of  reason  is  not  perfect ;  for 
the  differences  of  the  ancient  philosophers,  the  want  of 
stability  and  the  variations  of  their  opinions,  prove  this. 
For  if  it  were  perfect,  all  ought  to  be  united  in  their 
ideas  and  agreed  in  their  opinions. 

The  third  method  of  understanding  is  by  tradition, 
that  is,  through  the  text  of  the  Holy  Scriptures ;  for 
people  say :  in  the  Old  and  New  Testaments,  God  spoke 
thus.  This  method  equally  is  not  perfect,  because  the 
traditions  are  understood  by  the  reason.  As  the  reason 
itself  is  liable  to  err,  how  can  it  be  said  that  in  inter- 


MISCELLANEOUS  SUBJECTS  337 

preting  the  meaning  of  the  traditions  it  will  not  err, 
for  it  is  possible  for  it  to  make  mistakes,  and  certainty 
cannot  be  attained.  This  is  the  method  of  the  religious 
leaders;  whatever  they  understand  and  comprehend 
from  the  text  of  the  books,  is  that  which  their  reason 
understands  from  the  text,  and  not  necessarily  the  real 
truth ;  for  the  reason  is  like  a  balance,  and  the  mean- 
ings contained  in  the  text  of  the  Holy  Books  are  like 
the  thing  which  is  weighed.  If  the  balance  is  untrue, 
how  can  the  weight  be  ascertained  ? 

Know  then :  that  which  is  in  the  hands  of  people, 
that  which  they  believe,  is  liable  to  error.  For,  in 
proving  or  disproving  a  thing,  if  a  proof  is  brought 
forward  which  is  taken  from  the  evidence  of  our 
senses,  this  method,  as  has  become  evident,  is  not 
perfect ;  if  the  proofs  are  intellectual  the  same  is  true, 
or  if  they  are  traditional  such  proofs  also  are  not 
perfect.  Therefore  there  is  no  standard  in  the  hands 
of  people  upon  which  we  can  rely. 

But  the  bounty  of  the  Holy  Spirit  gives  the  true 
method  of  comprehension  which  is  infallible  and  in- 
dubitable. This  is  through  the  help  of  the  Holy 
Spirit  which  comes  to  man,  and  this  is  the  condition 
in  which  certainty  can  alone  be  attained. 


LXXXIII 

THE  NECESSITY  OF  FOLLOWING  THE  TEACH- 
INGS OF  THE  DIVINE  MANIFESTATIONS 

Question. — Those  who  are  blessed  with  good  actions 
and  universal    benevolence,  who    have    praiseworthy 
characteristics,  who  act  with  love  and  kindness  towards 
all  creatures,  who  care  for  the  poor,  and  who  strive  to 
establish  universal  peace — what  need  have  they  of  the 
divine  teachings,  of  which  they  think  indeed  that  they  are 
independent  ?    What  is  the  condition  of  these  people  ? 
Answer. — Know  that  such  actions,  such  efforts,  and 
such  words  are  praiseworthy  and   approved,   and  are 
the  glory  of  humanity.     But  these  actions  alone  are  not 
sufficient ;  they  are  a  body  of  the  greatest  loveliness, 
but  without  spirit.     No,  that  which  is   the  cause  of 
everlasting  life,  eternal  honour,  universal  enlightenment, 
real  salvation  and  prosperity,  is,  first  of  all,  the  know- 
ledge of  God.     It  is  known  that  the  knowledge  of  God 
is  beyond  all  knowledge,  and  it  is  the  greatest  glory  of 
the  human  world.    For,  in  the  existing  knowledge  of 
the  reality  of  things  there  is  material  advantage,  and 
through  it  outward  civilisation  progresses;  but  the 
knowledge  of  God  is  the  cause  of  spiritual  progress  and 
attraction,  and  through  it  the  perception  of  truth,  the 
exaltation  of  humanity,  divine  civilisation,  Tightness  of 
morals  and  illumination,  are  obtained. 


MISCELLANEOUS  SUBJECTS  339 

Secondly  comes  the  love  of  God,  the  light  of  which 
shines  in  the  lamp  of  the  hearts  of  those  who  know 
God;  its  brilliant  rays  illuminate  the  horizon  and 
give  to  man  the  life  of  the  Kingdom.  In  truth,  the 
fruit  of  human  existence  is  the  love  of  God,  for  this 
love  is  the  spirit  of  life,  and  the  eternal  bounty.  If  the 
love  of  God  did  not  exist,  the  contingent  world  would 
be  in  darkness ;  if  the  love  of  God  did  not  exist,  the 
hearts  of  men  would  be  dead,  and  deprived  of  the 
sensations  of  existence;  if  the  love  of  God  did  not 
exist,  spiritual  union  would  be  lost ;  if  the  love  of  God 
did  not  exist,  the  light  of  unity  would  not  illuminate 
humanity ;  if  the  love  of  God  did  not  exist,  the  East 
and  West,  like  two  lovers,  would  not  embrace  each 
other ;  if  the  love  of  God  did  not  exist,  division  and 
disunion  would  not  be  changed  into  fraternity ;  if  the 
love  of  God  did  not  exist,  indifference  would  not  end 
in  affection;  if  the  love  of  God  did  not  exist,  the 
stranger  would  not  become  the  friend.  The  love  of  the 
human  world  has  shone  forth  from  the  love  of  God, 
and  has  appeared  by  the  bounty  and  grace  of  God. 

It  is  clear  that  the  reality  of  mankind  is  diverse, 
that  opinions  are  various  and  sentiments  different ;  and 
this  difference  of  opinions,  of  thoughts,  of  intelligence, 
of  sentiments  among  the  human  species,  arises  from 
essential  necessity ;  for  the  differences  in  the  degrees  of 
existence  of  creatures  is  one  of  the  necessities  of 
existence,  which  unfolds  itself  in  infinite  forms.  There- 
fore we  have  need  of  a  general  power  which  may 
dominate  the  sentiments,  the  opinions,  and  the  thoughts 
of  all,  thanks  to  which  these  divisions  may  no  longer 
have  effect,  and  all  individuals  may  be  brought  under 


340  SOME  ANSWERED  QUESTIONS 

the  influence  of  the  unity  of  the  world  of  humanity. 
It  is  clear  and  evident  that  this  greatest  power  in  the 
human  world  is  the  love  of  God.  It  brings  the 
different  peoples  under  the  shadow  of  the  tent  of 
affection;  it  gives  to  the  antagonistic  and  hostile 
nations  and  families  the  greatest  love  and  union. 

See,  after  the  time  of  Christ,  through  the  power  of 
the  love  of  God,  how  many  nations,  races,  families,  and 
tribes  came  under  the  shadow  of  the  Word  of  God: 
the  divisions  and  differences  of  a  thousand  years  were 
entirely  destroyed  and  annihilated.  The  thoughts  of 
race  and  of  fatherland  completely  disappeared;  the  union 
of  souls  and  of  existences  took  place ;  all  became  true 
spiritual  Christians. 

The  third  virtue  of  humanity,  is  the  goodwill  which 
is  the  basis  of  good  actions.  Certain  philosophers  have 
considered  intention  superior  to  action,  for  the  good 
will  is  absolute  light ;  it  is  purified  and  sanctified  from 
the  impurities  of  selfishness,  of  enmity,  of  deception. 
Now  it  may  be  that  a  man  performs  an  action  which 
in  appearance  is  righteous,  but  which  is  dictated  by 
covetousness.  For  example,  a  butcher  rears  a  sheep, 
and  protects  it ;  but  this  righteous  action  of  the  butcher 
is  dictated  by  desire  to  derive  profit,  and  the  result  of 
this  care  is  the  slaughter  of  the  poor  sheep.  How 
many  righteous  actions  are  dictated  by  covetousness ! 
But  the  good  will  is  sanctified  from  such  impurities. 

Briefly,  if  to  the  knowledge  of  God  is  joined  the 
love  of  God,  and  attraction,  ecstasy,  and  goodwill,  a 
righteous  action  is  then  perfect  and  complete.  Other- 
wise, though  a  good  action  is  praiseworthy,  yet  if  it  is 
not  sustained  by  the  knowledge  of  God,  the  love  of  God, 


MISCELLANEOUS  SUBJECTS  341 

and  a  sincere  intention,  it  is  imperfect.  For  example, 
the  being  of  man  must  unite  all  perfections  to  be 
perfect.  Sight  is  extremely  precious  and  appreciated, 
but  it  must  be  aided  by  hearing ;  the  hearing  is  much 
appreciated,  but  it  must  be  aided  by  the  power  of  speech ; 
the  faculty  of  speech  is  very  acceptable,  but  it  must  be 
aided  by  the  power  of  reason ;  and  so  forth.  The  same 
is  true  of  the  other  powers,  organs  and  members  of 
man ;  when  all  these  powers,  these  senses,  these  organs, 
these  members  exist,  he  is  perfect. 

Now,  to-day,  we  meet  with  people  in  the  world  who,  in 
truth,  desire  the  universal  good,  and  who  according  to 
their  power  occupy  themselves  hi  protecting  the  oppressed 
and  in  aiding  the  poor :  they  are  enthusiastic  for  peace 
and  the  universal  wellbeing.  Although  from  this  point 
of  view  they  may  be  perfect,  if  they  are  deprived  of 
the  knowledge  and  love  of  God,  they  are  imperfect. 

Galen,  the  physician,  in  his  book  in  which  he 
comments  on  the  treatise  of  Plato  on  the  art  of  govern- 
ment,1 says  that  the  fundamental  principles  of  religion 
have  a  great  influence  upon  a  perfect  civilisation,  because 
'  the  multitude  cannot  understand  the  connection  of 
explanatory  words ;  so  it  has  need  of  symbolical  words 
announcing  the  rewards  and  punishments  of  the  other 
world ;  and  that  which  proves  the  truth  of  this  affirma- 
tion,' he  says,  *  is  that  to-day  we  see  a  people  called 
Christians  who  believe  in  rewards  and  punishments; 
and  this  sect  show  forth  beautiful  actions  like  those 
which  a  true  philosopher  performs.  So  we  all  see 
clearly  that  they  do  not  fear  death,  that  they  expect 

1  Cf.  Ibn  Abl  Usaibia,  'Uyun  al-anbu  fl  tdbaqdt  al-atibba'.  Cairo, 
1882,  torn.  i.  pp.  76-77. 


342  SOME  ANSWERED  QUESTIONS 

and  desire  nothing  from  the  multitude  but  justice  and 
equity,  and  they  are  considered  as  true  philosophers.' 

Now  observe  what  was  the  degree  of  the  sincerity, 
the  zeal,  the  spiritual  feeling,  the  obligation  of  friend- 
ship, and  the  good  actions  of  a  believer  in  Christ,  so 
that  Galen,  the  philosophical  physician,  although  he 
was  not  of  the  Christian  religion,  should  yet  bear 
witness  to  the  good  morals  and  the  perfections  of  these 
people,  to  the  point  of  saying  that  they  were  true 
philosophers.  These  virtues,  these  morals,  were 
obtained  not  only  through  good  actions,  for  if  virtue 
were  only  a  matter  of  obtaining  and  giving  forth  good, 
as  this  lamp  is  lighted  and  illuminates  the  house — 
without  doubt  this  illumination  is  a  benefit — then  why 
do  we  not  praise  the  lamp  ?  The  sun  causes  all  the 
beings  of  the  earth  to  increase,  and  by  its  heat  and 
light  gives  growth  and  development :  is  there  a  greater 
benefit  than  that?  Nevertheless,  as  this1  good  does 
not  come  from  goodwill  and  from  the  love  and  know- 
ledge of  God,  it  is  imperfect. 

When,  on  the  contrary,  a  man  gives  to  another  a  cup 
of  water,  the  latter  is  grateful  and  thanks  him.  A 
man,  without  reflecting,  will  say  :  this  sun  which  gives 
light  to  the  world,  this  supreme  bounty  which  is 
apparent  in  it,  must  be  adored  and  praised :  why 
should  we  not  be  grateful  and  thankful  to  the  sun 
for  its  bounty,  when  we  praise  a  man  who  performs 
a  simple  act  of  kindness  ?  But  if  we  look  for  the 
truth,  we  see  that  this  insignificant  kindness  of  the 
man  is  due  to  conscious  feelings  which  exist,  therefore 
it  is  worthy  of  praise ;  whereas  the  light  and  heat  of 
the  sun  are  not  due  to  the  feelings  and  consciousness, 


MISCELLANEOUS  SUBJECTS  343 

therefore  they  are  not  worthy  of  eulogy  or  of  praise, 
and  do  not  deserve  gratitude  or  thanks. 

In  the  same  way,  when  a  person  performs  a  good 
action,  although  it  is  praiseworthy,  if  it  is  not  caused 
by  the  love  and  knowledge  of  God,  it  is  imperfect. 
Moreover,  if  you  reflect  justly,  you  will  see  that  these 
good  actions  of  other  men  who  do  not  know  God  are 
also  fundamentally  caused  by  the  teachings  of  God ; 
that  is  to  say,  that  the  former  Prophets  led  men  to 
perform  these  actions,  explained  their  beauty  to  them, 
and  declared  their  splendid  effects ;  then  these  teach- 
ings were  diffused  among  men,  and  reached  them 
successively,  one  after  the  other,  and  turned  their 
hearts  towards  these  perfections.  When  men  saw  that 
these  actions  were  considered  beautiful,  and  became 
the  cause  of  joy  and  happiness  for  mankind,  they 
conformed  to  them. 

Wherefore  these  actions  also  come  from  the  teach- 
ings of  God.  But  justice  is  needed  to  see  this,  and  not 
controversy  and  discussion.  Praise  be  to  God,  you 
have  been  to  Persia,  and  you  have  seen  how  the 
Persians,  through  the  holy  breezes  of  Baha'u'llah,  have 
become  benevolent  towards  humanity.  Formerly,  if 
they  met  any  one  of  another  race,  they  tormented  him, 
and  were  filled  with  the  utmost  enmity,  hatred,  and 
malevolence ;  they  went  so  far  as  to  throw  dirt  at  him. 
They  burned  the  Gospel  and  the  Old  Testament,  and  if 
their  hands  were  polluted  by  touching  these  books,  they 
washed  them.  To-day  the  greater  number  of  them 
recite  and  chant,  as  is  suitable,  the  contents  of  these 
two  Books  in  their  reunions  and  assemblies,  and  they 
expound  their  teaching.  They  show  hospitality  to 


344          SOME  ANSWERED  QUESTIONS 

their  enemies.  These  sanguinary  wolves  have  become 
as  gentle  as  gazelles  in  the  plains  of  the  love  of  God. 
You  have  seen  their  customs  and  habits,  and  you  have 
heard  them  speak  of  the  manners  of  former  Persians. 
This  transformation  of  morals,  this  improvement  of 
conduct  and  of  words,  are  they  possible  otherwise  than 
through  the  love  of  God?  No,  in  the  name  of  God. 
If,  by  the  help  of  science  and  knowledge,  we  wished  to 
introduce  these  morals  and  customs,  truly  it  would 
take  a  thousand  years,  and  then  they  would  not  be 
spread  throughout  the  masses. 

To-day,  thanks  to  the  love  of  God,  they  are  arrived 
at  with  the  greatest  facility. 

Be  admonished,  0  possessors  of  intelligence ! 


/*\&' 
[ 
fUNM 


Printed  by  T.  and  A.  CONSTABLE,  Printers  to  His  Majesty 
at  the  Edinburgh  University  Press 


14  DAY  USE 

RE'  RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

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30! 

%  jt  i 

5  JL 


MAY  1  6  1967     1 


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MAY 


"BS.CI8,       HW2 


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WAV 


21-1005 


\V. 


LD  21A-60m-7,'66 
(G4427slO)476B 


General  Library 

University  of  California 

Berkeley 


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the 


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776 

4fl  --. 


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